Understanding and exploring mainly Buddhism, as well as anything spiritual or non-spiritual in nature. This is one of my avenues for expressions of my thoughts, and creativity. My words on the dharma in this blog are only for sharing. You are required to check. It was never meant to proselytise (to non-Buddhists) but I hope Buddhists will find this site useful. For non-muslims only. Copyright protected. Posts & comments in this blog are not allowed to be reproduced without permission.
As the Year 2023 approaches its end, I would like to clarify something. In recent days, we have Ajahn Brahm in a dharma talk said that the historical Buddha did not teach the Abhidhamma as it is in its present form. Well, actually he is right. Even in the manual of Abhidhamma, in its preface, it is printed there that it is a text compiled in the centuries after Gautama Buddha's Pari-nibbana. In my opinion, even though that is a fact, I dispute that the Buddha did not teach the contents of Abhidhamma. If you know what is the contents of Abhidhamma, you will agree with me that how is it possible that the Buddha did not teach or touch on any of its topics within Abhidhamma? Consciousness, 5 senses, 5 aggregates, karma, etc etc - these are common subjects of Dhamma given by the Blessed One. Indeed, he would have taught it in one way or another. It is just that when he was alive, nobody compiled it in the manner as it is today. The Blessed One also might not have taught it chapter by chapter as it is in its present format. So, I will dispute if someone says the Abhidhamma is NOT the Budha's teachings. But I will not dispute if someone says the Abhidhamma (in its present format) was not ever taught by the historical Buddha at that time. Do you understand the difference? Also, when someone says, it is not "the Buddha's teachings", you have to ask them just what do they understand by "the Buddha"? Do they mean only the historical Buddha? Or, the Buddha Jewel, which includes all Buddhas of the three times? Also, when Buddhist take refuge in the Dharma Jewel - do they understand it to refer only to the teachings of the historical Buddha? CERTAINLY NOT. The Dharma Jewel includes all teachings by the ARIYA ONES. As long as the Dharma teachings is in accord with the THE NATURE OF TRUTH and GENERAL INTENTION TO CROSS OVER SENTIENT BEINGS TO THE AWAKENED STATE, then it is a valid Dharma.
It is the same with regards the Visuddhi Magga (The Path of Purification) text. This is a compilation or text by a Venerable One and has been a very useful text referred to by many Buddhists until today. While this is clearly not something taught by the historical Buddha, it is nonetheless a Buddhist/Buddha's teaching, and hence a valid Dharma.
#Abhidhamma #VisuddhiMagga #AjahnBrahm
Since this is the last posting of the year, I would like to record my humble thanks to all my readers. For the year 2023, it gathered about nearly 27,000 views. Hope you all have a fulfilling and blessed year in 2024 and thereafter. May the Triple Jewels continue to bless all of you!
Year 2023 has been a very tough year for me personally. But on the spiritual front, I managed to improve my practice as well as enhance my Dharma studies this year! In this sense, I do not regret the decision I have made to achieve that. Some renunciation is necessary to push yourself forward. If you cannot give up some of your worldly things, you will not be able to achieve what has always been your dharma aspiration. I do see next year as possibly another tough year. However, this time, I am armed with some important Buddhist teachings, such as Right Mindfulness, which I hope to employ to the best of my ability to face the vicissitudes of life. That's all I have to say. I found a new Dharma teacher as the year comes to an end. One whose guidance is able to complete the guidance I received from the Myanmar Sayadaws. I will be going back to the worldly battles next year, thanks to his blessings. Thank you, Venerable Bhante! I also want to thank the deity who is usually pictured as a little boy deity accompanying Kuan Yin Bodhisattva, i.e. Seng Cai Tiong Choo. And finally, to Bhagawan Swami. My humble thanks!
I created the below pictogram showing how the illusory self is actually consists of a construct of the 5 aggregates (skandas) and the 4 elements (earth, water, fire and air/wind). The 5 aggregates are form (rupa), feelings (vedana), perception (sanna), mental formations (sankhara) and consciousness (vinnana). In turn, the form is made up of 4 inter-acting elements, namely earth, water, fire and wind). In the Buddhist texts, it is mentioned the body (rupa) is made up of 32 parts (Satipatthana Sutta) while in others it is mentioned 40. Due to the cleverly well-coordinated interaction amongst these elements with the 5 aggregates, there arises an illusory self. The illusory self start thinking that it is self-running and able to control itself. Like, it is the master of itself, when in actual fact, its very existence depends on so many separate elements and aggregates. Contemplating this on daily basis will help us dissolve some of our hard clinging to our long standing concept of "self". Indeed, this "self" is what is referred to in other religions as "soul".
In a recent meditation retreat, the teacher provided us with some guidance on how to go about contemplating the above. I find it very useful and therefore, I came up with this chart/pictogram. It is meant as a supplement to our main vipassana meditation method.
I has been a long time since I last posted something on a movie or TV drama series. This is a drama series of a father with huge bodhicitta. He has a daughter and 2 foster sons. This drama is so good that I must write about it and invite you guys to watch it too. IT REALLY IS THAT GOOD!
I would like to invite you guys to watch "GO AHEAD" a made in China TV drama series produced by mainly Huace Pictures, with collaborations with Beijing Laoyou Film and Television Culture Film, Zhang Xincheng Film and Television Culture Studio and Beijing Xingyun Culture Communication Co., Ltd. It was aired in China's Hunan TV on Aug 10, 2020. It was also aired in Iqiyi. Netflix has a right to air it also. The name of the series in Chinese pinyin is Yi Jiaren zhi Ming. It was a family themed drama and shows the bond between brothers-sister and their fathers (particularly the foster father). It was very well received globally. The drama has very good soundtracks and some are very touching emotionally. When played at the right moment, your tears will flow naturally. Filming was mostly in Xiamen and Fukien provinces of China.
It starred Tan Songyun (as the playful Li JianJian), Song Weilong (as the quiet Ling Xiao) and Zhang Xincheng (or Steven Zhang) (as the heartful He Ziqiu). All of the casts performed well, but if I have t choose one person to receive a BEST ACTING AWARD, it would be Zhang Xincheng. He played He Ziqiu very well. He displayed very moving emotions several times during the whole drama, in particular at the time when he had to get his foster father's permission to study abroad. That was a class act by him. Li Haichao (the foster father played by Tu Songyan) also acted very well and deserves my high praise. Let me just give you a synopsis in my own words.
Li Haichao's wife had just passed away recently and now lives with his daughter. Just the 2 of them. He runs a small noodle restaurant in a sub-urban area in China. Then one day, a family of 3 moves into their neighbourhood. This is what the episode 1 starts with. Ling Heping is a local policeman and his wife has a very bad temper and quarrels all the time. The wife, Chen Ting, is a mentally psychotic woman and finds fault with Long Heping and her son (name is Ling Xiao) almost over every little thing. They are not a happy family and the entire apartment community can hear them quarrel and he hiusehold items smashed every time they quarrel. The one that suffers the most is the 7-year-old Ling Xiao. Apparently the wife became like this after the daughter they had accidentally died due to swallowing a walnut. She blames it on Ling Xiao. But the story is weird in that it says that at the time of the accident, both Ling Xiao and his little sister were the only ones at home and the parents locked them from outside. I really don't understand how any parents can lock their children from outside. Any robber can just break the lock outside and come into the house. And if anything happen (as it did in this story), the children cannot get out of the house. They are basically trapped inside. So, I think this is ridiculous. The husband is depicted as always busy with his work and not at home most of the time. This is also his mean of escape from his quarrelsome wife. This leaves his wife living with the son at home most of the time. The son, Ling Xiao really suffer, not just from physical beatings but more terribly from mental torture that (as you will see in the drama) continues to plague him mentally for the rest of his life. He becomes withdrawn, extremely introverted and extremely possessive of the person he loves. Most of the time when the father and mother fights, Ling Xiao will sit outside the apartment house, at the staircase, alone reading his storybook. They are at the 3rd floor. And Li Haichao and Jianjian lives just one level lower, at the 2nd floor. Li Haichao took pity on Ling Xiao and will always invite him to come over to his house to have meals. At home, Ling Xiao's mother has very little time to cook and I can see most of the time Ling Xiao only eats instant noodles. Soon, little Ling Xiao warms up with Jianjian and Li Haichao and started to see him as his foster father. Ling Xiao's mother divorced with Ling Heping and left for Singapore, leaving Ling Xiao to Jianjian (since she asked for him when Chen Ting walked out). So, this is the story of Ling Xiao.
Next is He Ziqiu. A most pityful boy. His fate is even worse than Ling Xiao. When he was born, he already has no father. His mother, He Mei, had divorced him without telling him that she was pregnant. Only later he was informed but already divorced. Both of them are from poor family. He Mei's family are farmers. She could not afford to bring up Ziqiu and when she was match-made with Li Haichao, she tried to be with him for a while. But the relationship did not last and He Mei had to go back to her family when her mother was sick. Before she went back, she borrowed some money from Li Haichao for her mother's medical treatment. She asked Li Haichao to take care of Ziqiu when she is away. But she did not return after that. She informed Li Haichao saying that she would terminate their friendship. Ziqiu returns to the farm to live with his grandmother and aunty (He Lan). After a while, He Lan visited Li Haichao saying that He Mei had gone to Shenzhen to seek her fortunes and will leave Ziqiu to Li Haichao to take care, if he is willing. The situation to Ziqiu is that he feels like nobody wants him. Poor Ziqiu. But Li Haichao is a good man and willingly goes to the farm to take back Ziqiu and provide him with proper schooling and a home. He will adopt Ziqiu as if he is his own son. He Ziqiu mistakenly thinks the money Li Haichao passed to his mother his some kind of marriage money and therefore, he now calls Li Haichao "Pa". He does not know his birth father from at all. So, He Ziqiu went to live with his foster father, Li Haichao, and his little sister, Li Jianjian. He Ziqiu is very pityful and will wrk hard to perform chores at home and at Li's noodle restaurant, afraid that Li Haichao may not want him and send him back to the farm. If send back to the farm, he will not be going to school anymore and have to work tirelessly in the farm. Li Haichao found out one night that He Ziqiu was washing clothes in the bathroom in the middle of the night. Really pity him. Ling Xiao will come join them for meals. And it is like this that the 3 of them grows up together and they regard themselves as "siblings". Both Ling Xiao and He Ziqiu willingly takes Li Haichao as their father - even more father than their actual birth father. They said they will take care of Li Haichao when he is old. And Ling Xiao's father, Ling Heping becomes the step-father of Li Jianjian and Ziqiu.
The love and affection in this family is very strong. The drama shows their family life, their school life and friends. After leaving high school for the boys, the drama shows the difficulties they face when confronted with their "parents" who came back into their lives after so many years abandonig them. For Ling Xiao, it was his mother - Chen Ting. And for He Ziqiu, it was his birth father who is now rich and wants to claim back his son by paying the foster father a million yuan. Li Haichao and Ling Heping basically ask Zhao Huaguang go "F" himself. So, the drama shows the struggles Ling Xiao and He Ziqiu had to go through when these people returns to their lives.
It has 40 episodes in the Huace TV channel in Youtube. There are English subtitles. There is a separate channel that has the entire series dubbed in English. But it does sound artificial. So, I would watch the original Chinese speaking one with the English subtitles. Do watch from episode 1. After completing the series, you may feel that you need to go watch the first few episodes again in order to understand the story properly, particularly those stories pertaining to He Ziqiu. One episode that I cannot stop re-watching is episode 10. That is when He Ziqiu had to divulge his intention to go abroad. It was ironic in that Li Haichao had already planned with Ling Heping with ask He Ziqiu to study overseas. But when it came to the brunt of it, he found out he could not let go of He Ziqiu whom he loves very much (I would say even more than he loves Ling Xiao). He has that special father-son affection and bond with He Ziqiu that he especially willingly took him back to care for the little boy whose mother had left him. And not knowing any other father except Li Haichao. That scene was very moving. Prepare your tissues in advance. As the story unfolds, there are other struggles in the lives of the siblings and their families and friends. But I shall not spoil it for you guys. HAPPY WATCHING! Oh yes, I welcome any comments in the comments section. I will post it to the comments section later. Thanks for your patience.
#goahead #stevenzhang #tansongyun #songweilong
I particularly like the soundtrack "Fearless" by Ma Di and "Rain" by Chen Yi Cheng. "If Rin" by Sa Ji is also not bad.
This year I made offerings consisting of the Sangha robes and alms bowl to the Sangha. On many levels, these 2 items have many meanings. For example, the Sangha robes represents the three bodies of the Buddha and the bowl represents the wealth of wisdom and compassion. On a mundane level, it’s planting the causes conditions for a healthy human body in the future life and having the necessary wealth and sustainable livelihood. Whoever thinks making offerings to the Sangha is a waste of money is hugely mistaken. Certainly not in the case of Kathina offerings!
This is a picture of the Sangha full set of robes and the alms bowl that I had offered to the Sangha. The full set of robes I had handed it to the Ven. Maha Nayaka Aungsi Sayadaw, whereas the alms bowl was handed to the Ven. Ashin Kumarra Sayadaw.
The Kathina occasion is governed by procedures stated in the Vinaya. For example, it has to be held within one month from the end of the vassa period (rains retreat). During the rains retreat, the monks do not go outside the temple and mainly stay within to do their cultivation. Therefore, during these 3 months of intensive practice, the Sangha especially generated lots of merits from their practice. In fact, they may even gain some attainments during this period. Therefore, to offer the robes and other requisites to the Sangha after the rains retreat is especially wonderful and appropriate. The merits generated will be TREMENDOUS. Even though during the Kathina event, you will offer it to one particular monk, but according to the Vinaya rules, the Kathina offering is an offering to the entire Sangha as a whole. Therefore, it is an offering to the Sangha Jewel, representing the Triple Jewel.
Due to this, if one has the intention of saving one's departed ones from the lower realms (as in the case of Venerable Monggalana's mother), then other than to offer Ullamabana Dana to the Sangha, one may offer the Kathina robes to the Sangha during the Kathina Day too! The merits generated is on par with that of the merits from Ullambana Sanghika Dana.
It is a pity that in the Mahayana tradition, they do not have this auspicious occasion. Even if they are located in a country where the rainy season does not happen, they can hold the winter retreat (for example). I understand that in some Zen temples, they do have the 3-months winter retreat. However, after the retreat ended, there is no offering of robes or requisites to the Sangha. It is such a pity that this practice of Kathina is done away with!
Even though it is necessary to make donations to help our society and those who are less fortunate, we need to also contribute and generate karma to support our Dharma practice. Otherwise, we may have not enough merits to continue our Buddhist practice in future rebirths. Or, we may have the merits to continue our practice, but we will lack access to Dharma books, Dharma teachers, Buddhist temples may be located far away, etc etc. Remember this point.
#kathina #Ullamabana #merits
Please refer this post, also on https://buddha-and-me.blogspot.com/2011/07/how-to-do-true-repentance.html Even after doing repentances, the karma created does not simply disappear. But it may ripen as a lesser (or more bearable) karma. Remember this word by the Buddha - KAMMASAKA. All beings experience the karma they have created themselves. I may talk more on this in future blog post. Most of us are careless creating unnecessary negative karma, but then fear bearing its consequences when it ripens. Okay, that's all for now. Please help share my blog to others, if you think it is beneficial. If you need to comment, please do so. I will read your comments later, if any. Happy reading.
There are many scams nowadays. People losing money through scam calls, scam sms, scam whatapps, scam bank links, scam bank hotlines, scam jobs/ vacancies, scam investments and many more. Victims lose money from very little to millions and millions. Many people think that victims of scams who lose their money are due to their own greed for lucrative offers, quick money, cheap sales, etc. But this is only partially true. It’s not true that people are scammed only by cheap ads or due to greed alone. I offer you some thoughts on this scam issue as below.
1.There are ads in FB that sell watches, clothes, underwear, furniture and fittings, other household items that are not ready cheap. People go there to buy things. Before you make payment, all your enquiries will be answered, but once payment is done, the goods are not delivered and all subsequent enquiries will be ignored. All your payment data (including banking data) will be taken from there and your bank or card accounts will be at risk in future, even though the order for the goods is small amount.
2. There are also job vacancies in FB and other social media that are not genuine. People go here to find jobs but end up being scammed. Some of these jobs do not entice people with lucrative offers, but are nonetheless scams. You can know it’s scam when they don’t provide the job details, company name and merely ask the applicants to whatapps to a certain phone number to enquire.
3. It was recently reported of a person who was scammed from his investment in online shares. There was this ad in FB on bursa shares study group. Apparently you join it for share analysis and insights, which you can use for your own investments. The ad does not promise any profits or mention any investment platforms. What happened was he was given a investment platform to invest. He did make profits but when he wanted to sell it to withdraw his money, his account was frozen for no reason. It all turned out to be a scam. Read about it in this link - https://www.thestar.com.my/news/nation/2023/10/29/kuching-man-loses-rm160000-to-online-investment-scam
4. Use mobile bank apps only to receive the OTP, but not for any transactions. Instead use a laptop or computer for the online banking transaction. This is much safer. I really do not agree with leaving the bank app on the phone, because if your phone is lost, your banking account will also be at risk of illegal access. It is easier to hack a phone than to hack on internet banking on a PC/Laptop.
5. Delete all mobile bank apps and e-wallets from your phone if you hand it to a phone repairer for any services.
6. Be careful of your ATM card because it’s also a debit card whereby online purchases can be made, esp when your CCV is known to others (can be your so-called “trusted” relation or friends) that helps you to withdraw money. Debit cards are also risky since you can wave it at the payment counters (unless you disable this feature at the bank). If lost, anyone who finds your card can use it immediately, subject to your daily limit. If the card becomes lost, quickly report to the bank to disable it.
7. I came to learn that scammers can even copy a person's voice and video of a person and talk to you as if the person is "live" (in the case of making a live video call). Sometimes you want to check if it is really the person who had messaged you to request you to make a money transfer to him/her, and so you make a video call to the person. During the call, you can see the person talking to you, and so you think it is really genuine. Thereafter you transfer your money to the person. Unfortunately, the voice and image are fake and had been done through sophisticated software (such as Deepfake and AI - artificial intelligent systems) and apps that can copy your images and videos from your various social media platforms, and create this "live" talking images of people you know to scam you. Be careful of unscrupulous people copying your photos and videos in your social medias.
8. If possible, do not simply scan on QR codes unless absolutely no choice. This is because the security standards for QR codes are weak. I heard the codes can contain secret codes to illegally track your phone touch-screen. In other words, the scammer will know your passwords and pin numbers that you use on your phones.
SOME SUGGESTIONS
FB and other social media or others often said that they are not able to verify if the advertisers are scammers or not. They cannot give this reason as excuse. They are things they are able to do. For example, they should receive all the relevant company or individual documents, including ICs, company registration document, details of their directors or shareholders, their bank accounts, phone contact numbers that are verified, etc. Make sure the advertisers know that these supporting documents will be handed to the authorities if there is any reports from the public and users of the social media or internet. They can also set up task force to check on these advertisements by pretending to be buyers or job seekers. Facebook earns revenue every time people click on the ads. So it is absolutely unacceptable that they earn revenue on scam advertisements! Victims lose money, but they earn?? Ridiculous, isn’t it?
Also I would urge the telcos to form a unified hotline for victims of scam or scam calls to notify these telcos. This is to enable them to immediately check which telco the phone number is registered under and the scammers can be immediately identified. The owners of the numbers can be handed over to the authorities. The numbers can be immediately blocked.
So, the above are a few things about scammers that people should watch out for. Be careful not to get cheated. They are the present-day armies of Mara. Ultimately, even if the authorities are unable to take any action, the scammers will be unable to escape from the terrifying karma that awaits them. There is NO ESCAPE for SCAMMERS!
If you will just search in Youtube, there will appear so many video results on this topic on attaining Sotapanna (i.e. the first level of Arahantship). The videos show audiences asking Sangha about Sotapanna, Sangha giving talks to clarify on Sotapanna, etc etc. There are even videos of meditation retreats focusing on Sotapanna in India. This is mind boggling. Even within local contexts, there are local monks conducting conferences r studies on attaining stream-entry (this is the English term for Sotapanna). I am just wondering why are people so obssessed with this attainment. Why I did say that it will be good if you end your human existence with at least a Sotapanna level attainment, it will be unwise if you were to be think about it day and night, It's like as if you re obssessed with it. It may become a spiritual obstacle instead.
Why are there so much talk on Sotapanna nowadays? I suspect because there are open secrets of Buddhists havign attained to such a level. I suspect. HAHAHA...! I cannot say anything more than this.
My advice is - during meditation, just meditate. During practice, just practice. During chanting, just chant. Don't do these merely for Sotapanna or any other levels of attainments. DO IT FOR ELIMINATION OF DEFILEMENTS! For me, my meditation is only for the purpose of improving my Right Mindfulness and elimination of my innate defilements.
Below is a teaching on Sotapanna by Venerable Ariyadhammika Bhikkhu. It is quite lengthy, so take your time to listen if you are interested in this topic.
In this post, I provide some differences between the Mahasi meditation methods used during a retreat versus the method employed in a SN Goenka retreat. Although I briefly touched on it in a previous post, now I provide further differences.
Sitting meditation From my experience, in Goenka's retreat, his method, in their breathing meditation, they don’t teach observing the rising and falling of the abdomen.
Walking meditation Also, there is no walking meditation, as in taking note of "left step, right step", or "lifting, pushing forward, putting down", etc in Mahasi method. Instead, they observe any sensations that arises in the body (including face) and taking note of that, for example, if there is an itch an the face, then you take note of the itch. In Mahasi's method, the predominant focus is still the left step and right step during walking meditation. But if there is other predominant feeling or sensation that arises during walking, then you may focus on that new sensation, and go back to the "left step, right step" when the new feeling is gone. The left step and right step is still the anchor focus.
Other activities of the Day (i.e. Meditation Other Than Sitting and Walking) It is the same for whatever we are doing. We focus on the action of our body. For example during eating - focus will be on "touching the spoon, lifting spoon, reaching out to the food, scooping food, looking at food, chewing food, etc etc".... But in Goenka, we don;t do these. We just focus on arising sensations. More of feelings (vedana). In Mahasi's method, it is more comprehensive and with the anchor object of focus, we don't lose mindfulness by having too many arising sensations. Yes, if there is no main object of focus, referred to as "anchor object" (i.e. the abdomen rising and falling during sitting meditation, the movement of foot during walking, etc) then there is a risk of your attention / focus moving here and there to too many places in the body and as a result, right mindfulness will not be able to be sustained. So, there is a benefit of having an object of attention in Mahasi's method. Also, it does not only focus on arising sensations, but encompasses all our physical and mental activities.
But having said that, I believe some people find Goenka's method useful as well. To each person, their own preference.
I have taken the four great Bodhisattva Vows a long time ago, and I do intent to keep them, even if I do eventually attain Arahant level. Is it not possible for Arahant to continue to help sentient beings? I know many Mahayana people will say, " You can be a bodhisattva and continue helping sentient beings". You can then use your powers and help people in the six realms. LOL, that unfortunately for most people is only wishful thinking! I say wishful thinking because they (in their current state) cannot even help themselves, so how are they going to help others. Without some levels of attainments, you will not be able to help anybody at all. Moreover, you may even backslide and lose whatever attainments you may have. Yes, you can do social work and contribute to charity (like those in Tzu-Chi), but that's about all you can do as ordinary samsaric humans. How much are you willing to sacrifice? If you cannot even guarantee your own safety from being reborn in the lower realms, how can you truly help others? In order to help others, you must be able to do so, without losing your own level of wisdom and merits. You may continue to help people, but what you gain is only worldly merits. Perhaps you will be reborn into a happier realm, but does that guarantee that you will still practice the dharma in your future lives? What does practice mean to you? Why do you even meditate? Does eliminating your own defilements mean anything to you? How can you help others, when you are not able to eliminate your own defilements? At best, perhaps you can only suppress them for a while, but at any time they will arise again and again. Who is going to help you then? The worst thing that can happen to you is, IF you lose your connection to the DHARMA. If you busy yourself creating merits, but not dharma merits, then you may indeed lose your connection to the DHARMA in future rebirths. That may happen when you do not have a firm foundation in developing both merits and wisdom.
In the Buddhist scriptures, only 4 levels of Paths and Fruition are mentioned, namely Sotapanna, Sakadagami, Anagamin and Arahant. Within Arahant, there are 3 sub-categories, namely Sravaka, Pacceka Buddha and Sammasam Buddha. Where is the Path and Fruition of "Bodhisattva"? I don't see it anywhere here. From what I understand, correct me if you think I am wrong, but there is none. However, you may develop the Bodhisattva path and fruition AFTER these 4 paths and fruitions by developing your paramitas. By developing the virtues and merits (i.e. lots and lots of merits), then only you will have acquired the necessary skills to help other sentient beings. Otherwise you cannot! There are 52 levels of Bodhisattva bumis and these can be reconciled into the 5 Paths (i.e. Path of seeing, preparation, etc). Unless Arahants disappear after they attain Pari-Nibbana, then I do think it is possible to continue the paramitas towards achieving Sammasam Buddha.
So, the best approach in our current state of being humans, is to develop your practice and get certified as a Sotapanna, at the least. As a Sotapanna, you have only up to 7 more rebirths, and you will not be reborn in the lower realms in these 7 rebirths. At least, this is what is stated in the texts. That is sort of your "insurance and safety net" against being reborn into the lower realms. Once you go "down", it is very difficult to go up again. It may take aeons and aeons. And when you do, you may have to start your dharma practice all over again. Isn't that a waste of time?
In future, do not just verbalise the four Bodhisattva Vows, but understand that "sentient beings" include YOURSELF. First, focus on dealing with your own defilements! First, be a good example to others. Seriously. Then, you help others.
Sharing with you a song I love (the Moon represents my heart, originally sang by Ms Teresa Teng) and the singer I hold dearly at that time when he was alive. He was the idol for most young kids at that period of time (Leslie Cheung). This post is intended for my readers to relax the mind and have some peace listening to a good song. Even though the video may not appear on the blog properly, you can still click on the link "Watch on Youtube" and view it on Youtube.
On the first day of the 7th lunar month, Buddhists here pray for the welfare and happiness of the denizens of Hell. Buddhists are encouraged to offer alms food to the Sangha as well as recite Buddhist Sutras. during this 7th month. It is the Ullambana festival. For Mahayana people, the Ksitigarbha Sutra is commonly recited. The Flaming Mouth Puja is also commonly performed. In the Theravada tradition, it coincides with the Vassa 3-month rains retreat. Lots of dana being offered to the Sangha and the merits transferred to departed ones.
What I do on this day is to offer my meditation practice to those beings. I did almost an hour of meditation, consisting of half-an-hour of walking and then proceeding to sitting session. It is true that walking meditation will produce a positive effect on sitting meditation, if done properly. If done with concentration, each step of walking should produce some kind of blissful feeling. What I say is correct as people could enter the first Jhana during walking meditation. I just had almost an hour of concentrated awesome meditation. What's different with this session is that an image of Kuan Yin Bodhisattva appeared during my sitting session. It was the standing Kuan Yin in white robes and holding a vase with a short willow leaf. It appeared for a few seconds and I noted that image with vipassana. And then it vanishes. Namo Kuan Shih Yin Pu Sa. I regard it as auspicious. Pu Sa, thank you for dropping by!
This is a Youtube video from "Yoga with Ekaterina" channel. You may check out her video as below link. Previously I posted a video from someone with positive experience of a SN Goenka's 10-day vipassana retreat. Now, I am posting someone with a negative experience. Her retreat was held at a meditation centre in Switzerland. It is noted that that retreat was her first time vipassana meditatin retreat, even though she already knows some other meditation methods and yoga (from her channel). These should be taken into account when considering whether any vipassana retreat will or will not be negative for you.
Among her complaints are as follows: -
- Too cold. This is due to the meditation was during January period in Switzerland. If it happens during the spring or summer, it may not be that cold. Also, you have to consider the country in which the meditation centre is located. It it is in South-East Asia, for example, it may be hot and humid.
- Not allowed to clean the room, except the last day. No brooms/tools supplied for cleaning. At Mahasi centre that I went, we were not specifically disallowed to clean our rooms but there are brooms and mops which you could make use of if you terribly want to clean your room. But I would suggest not to do it too often as it may disrupt your meditation schedule. However, if the meditation schedule includes "cleaning and working", then you could do so during these specific times.
- Health issues – she felt the pain and frustrations of other meditators. I do not know whether the feeling comes from her own interpretation or, was it related to her by others. During the interview sessions with the teachers, she tried to inform them of her physical pains and health issues, but was just given a unhelpful answer, i.e. “Continue practising, everything is in your mind, Your mind is trying to stop you from meditating…etc”. After the retreat, she went to a doctor to check and she was told by the doctor that her body had some health problems. And had to take antibiotics. She was unhappy that the meditation teacher totally discounted the possibility of her actually having health issues. Apparently, other meditators also had the same issue with the teachers with regard their health. My thoughts are that if you know of yourself having any specific health problems, you should have taken the medication along with you to the retreat. Or, if you really fall sick, you should report to the admin office, and not the meditation teacher. Tell the admin office that you are sick and need to see a doctor. On the other hand, if it is not fever, or some other serious sicknesses, then you may want to just bear it for the rest of the retreat. Or, you can quit the retreat and go home. The meditation teacher is not a doctor who can treat you. He/she would not know your health status, unless he/she has some attainments.
Let me share with you my experience. I find that I usually cough during a sitting session. It is quite disturbing to me. My throat will tickle somehow during the breathing and then my cough will start thereafter. Somehow I thought that my abdomen has something to do with causing my throat to tickle. Somehow I could not stop the itchiness, unless my breathing becomes subtle, or I shift my focus to the nostrils (which is not ideal since I am doing the Mahasi method). Then a thought occurred to me that perhaps there really IS something in my throat that starts to itch when there is movement there, except during eating. During my interview session with Sayadaw, I decided to inform him that after the retreat I would need to see a doctor and have my throat examined or scanned. He said confidently there is nothing wrong with my throat and not necessary to see any ENT doctor. He advised for me to note the itching when it arises and watch it until it disappears. So far I found that to be futile. If it starts getting itchy before I watch it, then it will be too late. It will indivertibly proceed to a coughing fit. As I practice further, I found that it is far better to prevent my throat from getting itchy. In my last 2 sitting meditation sessions, no itchiness in the throat had arisen and I could meditate without coughing. If I had gone to see a ENT specialist, I am almost certain that the doctor will somehow say there is something wrong, even if i is just a minor issue/unrelated. Why do I say this? Well, they want to earn more money. They wil ask me to go for numerous testing procedures and scanning. It could even be inconclusive and ask me to come back in another 6 months time. Anyway, I do believe the Saydaw that I do not have any throat problems. It's just how I do my abdomen breathing that is causing the throat to itch. So, this is my story to share.
- Only Goenka method. Also, she was stopped from using her hand mudra, or mala (chanting beads). She was also familiar with other meditation methods, such as Hindu Yoga, and others. This requirement is not uncommon in other meditation centres too (inclusive of non-Goenka centres). It is not unusual because the centre teaches you a specific technique or method and do not want you to mix it with other methods so long as you are in that centre. If you are at home, you can do whatever you want. But if you sign up for a meditation course, you need to comply with the system or method in which you have signed up for. You should not incorporate other methods together with the method you are there for. For example, if you start doing yoga postures before, during or after the sitting meditation, doesn't it look awkward? And it will be awkward too if you start fingering your mala (chanting bead) in the meditation hall. It is not just awkward, but the teacher will not be able to advise you properly in your practice. If you are mixing one teacher's method with another teacher's method, how do you expect the teacher of method in which you are attending the retreat to guide you. That is why, if you are attending method no.1's retreat, only do method no.1. This is also in order for you to really grasp fully in that particular technique or method. If you are still new to that method, you would want to concentrate on learning that method alone during the retreat. In future, you could sign up for another method retreat. And then you decide which method you want to follow. But it is not right to prematurely learn half and then incorporate other techniques, unless you really know meditation very well. She also said in that video that she was advised by the teachers there to practice one hour in the morning and another hour at night. Well, this advice is very common even in non-Goenka centres. The intention is only to enable you to continue the practice on daily basis after the retreat. Of course, whether you do it or not, it is up to you.
- Categorical and imposing – She was asked by the teachers whether she teach meditation and she answered that she tried to incorporate the meditation technique into what she was teaching. After she said that, and the teachers thought that she had believed in the Goenka method (which she obviously had some negative perceptions with), she was told that she can only practice this method and only teach this method. “You are to abolish other methods” and other such comments. She interpreted the teacher as saying that other methods are wrong and only Goenka method is correct. But actually I felt that the teacher was not saying that. I felt that the meditation teacher was only asking her to choose practising the Goenka method. Well then, the choice is actually up to her. But as long as she is at that 10-day retreat in a Goenka centre, she should fully concentrate on that method alone. I know that sometimes, people are confused over the techniques of different teachers. People think that all meditation techniques or methods are the same. In actual fact, they are not. Unless you know very well the differences between one method and another method, you cannot assume it is okay to incorporate the advice or technique of one teacher into the teachnique of another teacher. It is for this reason that it is inappropriate to ask the Goenka teachers on rising and falling of the abdomen, for example. And inappropriate to ask a Mahasi teacher questions on Koan (Zen technique) for example, although he will certainly know about breathing techniques. I can tell you that the Sayadaw will not answer questions on Samatha methods (e.g. concentration on a flame) during a vipassana retreat. He just wants you to concentrate on what he is teaching you at that time. And the meditators should be focusing on what he is teaching. That is not the correct time to ask him on other techniques.
- Too much indirect soliciting for more donations despite being “free” Apparently Goen Vipassana meditation centres do not charge the participants any fees but you are reminded to donate several times. This is what she said in her video. And not just reminding, but apparently what the speaker did was very much like corporate marketing. In the Mahasi centre I attended, we are charged a certain fixed fee per day for food. That's all. Any additional amount is up to individuals and will be regarded as donations. There was no speaker announcements, not any direct or indirect "marketing" for the participants to donate more. No such thing. But she was only relating her experience at one particular Goenka centre. Perhaps it is different at others. You are advised to check further. I feel this is not really a big issue. If you cannot or don't want to donate more, just stick with it and ignore any effort to ask you to donate more. No need to create additional "sweat" from this.
Since the time I posted this in Dec 2021, I have learned a lot more as far as meditation is concerned. My sincere hope that you will progress too in your journey.
Sharing a Youtube review from someone who had attended a Goenka meditation retreat. There are many of their centres around the world. And this guy (Tobius Decimus Meridius). I am glad he provided his feedback - both positive ones and not-so-positive ones too.
I may comment on some of his feedback as part of my sharing.
A few comments:
1. Yes, usually we (men and women) are not allowed to wear shorts (especially in the meditation hall) as it is not appropriate. It comes from an Indian origin culture, therefore, exposure of one's legs may be looked upon as inappropriate. As this is just a minor thing, it should not bother most Western people.
2. It is not advisable for beginners to straightaway plunge into a 10-day or 2-week retreat. They should do a 1-day or at most 3-day retreats (or weekend retreats). Most people who attend the 2-week retreats are those that are usually at least accustomed to the schedule of long meditation sessions. As it is intensive in nature, it is not surprising that those people not used to the length of sitting and other rules will slowly drop out of the meditation session within a few days.
3. Yes, it can be painful. There are a couple of beginners who stack up cushions so high until they seem to be like riding on a horse when they sit in meditation. They look ridiculous. The idea of meditation is NOT to avoid pain at all course. By not moving during sitting, eventually you will learn to overcome the pain. Mind you, it's not just pain. Body itching and other sensations will be experienced too.
4. Although I have not been to a SN Goenka retreat, I know it is not a cult. They are just being strict about the methodology. In the Mahasi retreat, we are not that strict about being silent (although not to say that it is okay to chat loudly or moving your body noisily in the hall), more important that meditators should note any noise or anything they hear or see or touch. The Mahasi method is different from the SN Goenka. Within the hostel rooms, we can have our little chats to share info/ experiences, which can be very useful and informative. You'll be stupid if you don't "buddy" with at least someone else and share with each other.
5. What he says is looks like only normal paying attention. That's how even he can "meditate" during filming. His eyes and physical movements do not support the kind of action meditation that is practised at Mahasi centres. The expectation of every moment of noting and applying vipassana is much more intense at Mahasi centres. It is noted that he said he was told off for walking. And in the daily schedule, there is no formal walking meditation sessions. Merely sitting sessions. Over in Goenka centres, they emphasise more on sitting meditation. In the first few days, they practice breathing meditation to gain some concentration (Samatha). Thereafter, from the 4th or 5th day, they do meditate on the sensations that may arise anywhere in their body. In such cases, their mind may be going all over the place since sensations arise in almost every moment at different places in the body. If your mind if not settled enough in concentration, it will be very difficult to realise any insight into the sensations. Moreover, you are changing your focus on various sensations as they appear and disappear. But in Mahasi centres, walking and other activities form part of the daily meditation each meditator is expected to practice. This is to provide the meditator to focus on just the walking sensation that arises from your feet and ;eg as you are walking. During the other daily activities, the meditator focuses on every movement of the body and notes every object that is predominant in their consciousness at that moment. During sitting, they focus back to the rising and falling of the abdomen. During the sitting and walking sessions, the mediators are developing their sharpness of focus by only having one object. Then during the other activities in between the walking and sitting, the skill developed are used to note the arising and falling of every object within their six sense doors. If one only learns to focus on one object at the beginning of the retreat, the skill gained during this short period may not yet be good enough for vipassana. In the one-to-one or group interview sessions with the teacher in Mahasi retreats, you are expected to give a full report not just on your sitting meditation but also walking and other daily activities. The expectation to practice the mindfulness in all aspects of your life is very high in Mahasi centres. Some people may complain of this as negative, but this is how one is taught to practice mindfulness in your life once you end the retreat and go back to your usual life. If you are not given a chance to practice full mindfulness in all aspects of your life, but only during sitting, then you will have problems maintaining your mindfulness once your retreat period is over. Without this practice, it is very difficult to believe they can maintain their meditation during shower and other activities.
6. Those people with psychology or mental problems should resolve their issues first before doing meditation. Sometime ago, I mentioned the case of one American who started the meditation retreat but at night, he would talk in his sleep. Actually, I noted there are 2 "demons" inside him, and not just one. Whether the "demons" are just psychological demons or not, I wouldn't know, I noted he is also on medication. But I thought that the metta meditation might have been better for him. Not vipassana. But here, I am side-tracking a little.
That's all for now. But I appreciate this kind of video feedbacks. Good that he finds it beneficial. Just to inform, at Mahasi centres, the Metta reflections & chanting are done at the end of every day. And not just the last day of retreat. Yes, it is super duper way to have peace at least with yourself. I am not saying Mahasi centres are better than Goenka centres, or vice-versa. NO. Good or bad experience depends on the individual person. And I will leave it at that. Next, I will be sharing a person with negative experience.
Look at this news article from NextShark dated 29 July, 2023 about a Japanese man who wears a dog costume and goes around behaving like a dog. This is very lamentable. He has the good fortune to be reborn as a human being, but yet he likes being a dog. For me, this is a clear indirect evident that there is rebirth. Why else can you explain that he likes and behaves perfectly well as a dog? He must have been a dog in his previous life and in his next life, due to his extreme attachment to the life as a dog, he will be reborn as a dog in his next rebirth. In the Buddha's teachings, it is said that once you are reborn as an animal or any of the lower realms, chances are you will be reborn there for multiple times. This is due to your own karma. You have created that strong karma for lower rebirths. Talk about ignorance/delusion in Buddhism. He does not even realise it is not good to behave like an animal.
Sorry for not posting for the last 2 weeks. I went for another meditation retreat. If the first one was to lay the foundation, this second one is to build on the foundation already laid. Since the first retreat, I have had more understanding of the Mahasi meditation system. And really, we must not get confused with other methods.
The Mahasi abdomen method is often compared with the breathing using the nose. Well, actually the Mahasi method is more than just anapanasati. It’s the whole Satipatanna. Abdomen is just the tip of the iceberg. It’s the beginning journey for aspiring meditators. We start with meditating on the abdomen movement, instead of jumping straight into noting everything that arises in the six senses. That would be an impossibility for beginners. In actual fact, the entire training is to get one to contemplate everything that “hits” the six senses. Eventually that is what we need to accomplish. It’s actually not that easy if you know what it is like to note every sensation, every object we see, hear, touch and think. Even doing their walking meditation is already difficult.
In other groups, their walking meditation consists of a stroll in the park with singing along the way in huge groups. The eyes looking here and there, with no mindfulness of the body movement. Is that even walking meditation? During their mealtimes, all mindfulness is also rested. Gone. Lots of chatter during mealtimes. In Mahasi retreats, it is not like that. The expectation of the Mahasi lineage teachers is actually high. Unfortunately, it is we ourselves who are not able to do as much as the teachers would like us to. For one, I confess my lack of effort to fully do the mindfulness outside of the sitting and walking meditations. Even my walking meditation is much to be desired, but it has improved since the beginning. I will try.
Let me share with you one difference between this Mahasi method and the usual anapanasati / breathing method. The meditators using the former method focuses on the movement of the abdomen, whereas the latter focuses on the breathing in and out, usually on the nostrils. Some teachers of the latter taught focusing on the tip of the nostrils, whereas others focus on the sensation as a result of the breathing in and out in the nostrils. It is well documented that after some prolonged period, the breath will become more subtle and less easy to detect. It may even seem to disappear altogether. And according to the teachers, they have their own guidance on how to deal with this issue. However, if you think the mvement in the abdomen will also have similar experience, then you are wrong. The movement of the abdomen is NOT supposed to become less apparent and disappear. Instead, it is supposed to move all the time, as long as you are alive! In this Vipassana technique, the clearer and closer you are in focusing and without a break in analysing the movement of rising and falling, the better! The Venerable Sayadaw sdvises that meditators should mentally and physically be energetic in focusing each rising and falling. So, in the meditation on the abdomen avoids the issue altogether that comes with focusing on the breathing itself. You also do not experience any nimitta that may arise from the nostrils breathing method. Nimittas are visual images that arise in the mind as your level of concentration increases. Usually it arises from samatha concentrations. Okay, that's all I my post for now. Do keep up your own meditation.
Yes, as stated above, the Mahasi method ultimately is a meditation on the mind too. You contemplate and look into the nature of whatever arises within the mind.
This is the Buddha's way for overcoming defilements or hindrances. It is not overcome by superficially sidestepping such emotions. These defilements are actually still inside you. They just have not arisen. The method is part of the Satipatthana meditation (i.e. four foundations of mindfulness), under Dhammanupassana.
The way to do it is to first practice the Body contemplation (kayanupassana) until you have gained some level of concentration. Without concentration, you will not be able to catch any arising emotions on time. You will be acting at the spur of the moment, for example, getting angry suddenly when someone says something you don't like. So, there must be some level of concentration first. You must be able to note every arising consciousness that hits any of your six senses. Watch the arising and passing away of each consciousness and emotion. Then you can practice Feeling contemplation (vedananupassana). Watch the impact of every consciousness on how you feel. Good, bad or neutral. Pleasant, unpleasant or neutral. Once you have gained some skill in both of these contemplations, you can go to Mind contemplation (cittanupassana) and finally Mental Objects contemplation (Dhammanupassana). It is the fourth contemplation that I want to detail here.
Sometimes it is referred to as Mind-object contemplation and consists of the 5 forms of clinging (form, feeling, perception, mental formation and consciousness groups), the 6 sense bases (eye, ear, etc), the 7 factors of enlightenment, and 4 Noble Truths. The contemplations of mind-objects consists of 5 groups:
- the obstacles/hindrances
- group of clinging
- the sense-bases
- the factors of enlightenment
- the Four Noble Truths
There are 5 hindrances : sensous desires, ill-will (or anger/hatred), sloth & torpor, restlessness & scruples, sceptical doubt. Whenever these hindrances are present, you are to contemplation using the 5 methods below (for most people, we usually start with the first two):-
- if the hindrance is present within, we must be aware that it is present within us
- if it is not present within, we must be aware that it is not present within us.
- if the hindrance that was not present earlier, but occurs now, we must become aware that it is present now.
- if the hindrance that was present has not disappeared, we become aware that the hindrance has now disappeared.
- if the hindrance that has disappeared, does not occur again in our mind, we become aware and acknowledge that. In this step, we constantly watch over our mind that the defilements/ hindrances does not occur again.
Therefore, meditation is necessary to uproot all defilements.
This is a fictitious story of Ranak who met the Buddha and was given advice by the Blessed One. Although this story is not based on any of the Buddhist scriptures, it's message is based on the overall teachings of the Buddha. I thought it is interesting (even though weird at the same time). The message is more than just about "not wasting one's sperm"... LOL.... but much more than that. It is about leading a wholesome life and passing on to your next generation.
At about 3.06pm on 28 June 2023, I completed the 5th and final copy of the Noble Sanghata Sutra Dharmaparyaya. I dedicate whatever merits that may accrue from this deed to the following: -
- the swift rebirth of Kyabje Lama Zopa Rinpoche. It makes sense to dedicate to him since it was him who gave me the writing of the Sanghata Sutra as a dharma practice. He said to complete 5 copies, and today (28 June 2023) I have fulfilled it. Except for 2 more practices, all the rest of the practices given to me have been completed. I am sorry that it took so long to complete these 5 sets. The longest was the first one. I wasn't really putting effort to complete it. Instead I was focusing on other practices that he had given.
- Should my mother be reborn any of the lower realms, may my effort be of help to her to be reborn elsewhere in the upper realms, at least as a human being. I don't know but I have a strong suspicion that my mother had been reborn as an animal (a pigeon) at least briefly and then after that I have no idea. But I do sincerely hope that this Sanghata Sutra will help her in some ways to liberate her from the lower realms. When we are alive, we should do plenty of good deeds. Not just sporadically now and then. We should also develop strong dharma practice. All of these she has none. However, from my encouragement, she did recite the Mani mantra now and then. I hope that will help her too. It is also auspicious and timely that I can complete this 5th copy by this date because it marks the 100th day of the passing of my mother. This morning I went to the columbarium to make some food offerings for her and did some short prayers. So, if the Sanghata Sutra can liberate her, it means she only spends about 100 days (i.e. human days), in one of the lower realm rebirth.
- May I and all sentient beings be able to get suitable jobs that will enable us to further our spiritual development as well as getting some income (in order that we are able to support ourselves and not dependent on dharma benefactors). I hope we all put in hard effort to be more serious in developing our spiritual progress, particularly those in the last phase of the human life (i.e. those age 50 and above).
As mentioned in my previous post, I went for a meditation retreat and accomplished better than my expectations. Actually I did not have any great expectations, except to receive teachings, particularly on Satipatthana (the four foundations of mindfulness), from the venerable Sayadaw. Even though I have meditated for a long, long time, nevertheless I felt I need the teacher to teach me everything, right from the beginning. Therefore, I registered as a beginner. There is really no need for arrogance and think so highly of myself. If I had registered as an advanced practitioner, the teacher may assume that I have already got the basics and skip those parts. But different teachers have different approaches, i.e. Pa Auk Sayadaw, Mahasi Sayadaw lineage teachers, U Ba Khin/ Goenkaji lineage teachers, Ajahn Chah lineage etc all of them have some variation. The subtleties matter if you are following a certain teacher, so start right from the very beginning if it is your first time with that teacher.
It was the blessings from the Buddha to connect me with this teacher. It was obviously the correct one for me. He was a no-nonsense teacher and would not engage in personal talks or engage in friendly gestures with the retreatants. If you had any personal issues, you better put that aside because he wants you to focus 100% on the meditation course. No distractions on your personal or private matters. To him, you can take care or these matters AFTER the retreat. But he still demonstrated his compassion and said some metta (loving-kindness) prayers for me. I do appreciate that!
It is said that when the student is ready, the right teacher will appear to guide him. This is really true for my case. I had previously met a Sayalay who had previously trained under Pa Auk Sayadaw lineage. Even though she volunteered to be my teacher and wanted to meet up with me on daily basis to enable me to report to her, it did not materialise. The retreat centre did not arrange the retreat accommodation for me and then I could not find her anymore after that. On hindsight, I probably wasn't ready then. Since then not only have I studied the Maha Satipatthana Sutta, but I had also studied texts from other Theravada teachers, particularly their commentaries or experience on meditation. Now I have knowledge on the approaches of various teachers from the Theravada lineage. I learned from Theravada teachers, because mainly there is a lack of Mahayana teachers who can communicate well in English and who knows in-depth of not just breathing meditation but also the Satipatthana methods. I really would have liked to study under a Mahayana accomplished teacher. But those Mahayana teachers I know are from Zen tradition, Pure Land or Vajrayana tradition. I had been doing Vajrayana meditation for more than 10 -15 years, but apart from gaining improvement in concentration, it wasn't getting me anywhere as far as reducing my mental defilements is concerned. I figured out that visualising external people as Buddhas and deities did not quite reduce my defilements. But it was my fault. I knew I probably wasn't receiving adequate guidance in this aspect. And I did talk to my Tibetan Buddhist teacher about it. Then he advised me to study and read up on the Buddha's teachings. Therefore, I did some research and studied many texts on various Traditions/Schools, including Theravada. When I read on Satipathana, I knew the foundations of mindfulness was missing from my practice. And the Theravada teachers are the main ones that promote and focus on Satipatthana. Of course, there are a few exceptions, such as the late Ven. Thich Nhat Hanh and his lineage teachers. But I felt that Mahayana teachers were not that detailed in their guidance of meditators. For example, in their walking meditation. In Zen interviews, all the teachers are interested in is whether you have managed to get the answer to Zen koans. But they did not teach you how to probe properly into koans, and how does probing into koans fit into the overall Samatha-Vipassana methodology. For Vajrayana practitioners, they seem to be more eager to receive empowerment (or initiations) after empowerment, without any follow-up progress. So, a lot of Mahayana teachers (at least the ones that I knew) were not as detailed and did not have a one-to-one interview during meditation retreats. I am giving some feedback here, with no ill-will intended. So, don't take me wrong. The teachers from Goenkaji, Mahasi and Pa Auk lineage centres were more detailed. Also, there are English meditation books and materials. These teachers are also established teachers and even reputed to have had some attainments (even if it is not Arahant). There are other reasons why I choose to learn Satipatthana from these Theravada teachers. On the other hand, I felt that some Zen Masters and Tibetan Rinpoches (even though they have the titles), they do not give me that confidence in their own attainments. I am sorry to say that. For this particular Sayadaw that I was under, he did indeed gave me the confidence. He was strict with me right from our first meeting. On our last meeting, he was smiling away, obviously happy (at least) with my effort. How different I was comparing the first day and the last day of the retreat. He knew that! I felt that practicing Satipatthana is the right thing to do because it provided me with a fresh perspective on the Mahamudra practice.
Now the problem is continuity. So far, it is almost 2 weeks after the retreat ended. My focus on the abdomen is getting sharper and less uncomfortable. There is even mini spikes of bliss upon every rising/falling. Despite what the critics say about the Mahasi method not having Samatha, based on my personal experience, I am developing my Samatha skills. If I had the time to do a 3-months retreat, I am confident I can achieve the Jhana states. But the Jhana states alone, is not what the followers of Mahasi method are after. The Jhana state should be achieved together with Vipassana. The knowledge (sampajanna, I think) must be present too, so that it will result in wisdom-insight.
That's all for now. I started a keen interest in Satipatthana after His Holiness the Dalai Lama gave a dharma teaching on Satipathana to Theravada teachers. You may refer YouTube link https://www.youtube.com/watch?v=1HTGlhgitzw
As a product review for Thousand Miles All-Day Pants, please allow me to provide a few feedback on their product. This is with the hope that they can consider supporting my blog and providing me with much needed commission (if at all possible). 😇😉Otherwise a few free products from them would be great.
I attended a 2-week retreat recently in a meditation centre conducted by a leading Buddhist meditation master from Myanmar. The official requirement for participants is actually to wear white coloured clothes. I need pants that I could wear all day long. As Thousand Miles do not have white colour, I chose the silver one. I bought two pairs. Later I found out that other participant wore black ones. Not sure if Thousand Miles could sponsor me the black pants for future retreats. As I could not possibly bring too many clothes for the entire duration, I knew I had to use pants that could easily be washable and also dry quickly. I needed pants that could withstand the cold at night but also not be too warm in the morning and afternoon. I find that the All-Day Pants fit these criteria just mentioned. They dry in a matter of a few hours of sunshine. The pants do not result in wrinkles / creases after washing in a machine. I find the many pockets very useful. However, the pants could be a little warm, especially if the afternoon is hot.
The below picture (with the arrow) shows the All-Day Pants with other participants. In the second picture, you can see the pant's button. I really like the pocket near the tights (with the zipper). It prevents items (such as the room key) from accidentally falling out.
As a tribute to Tina Turner, I will share a video of her chanting the Daimoku and parts of the Lotus Sutra live on Larry King's CNN Channel.
From sources in the internet, apparently she had left Ikeda's Soka Gakkai International a long time ago, but she never left the practice. From her chanting, you will know that she must have done the chanting for a long, long time.
So, I am happy for her connection with the Buddha dharma. It was reported that she had many bodily ailments. In a way, I am happy that she does not need to suffer anymore. But she took her illness positively. May she be reborn in a happier realm (human and above)! And I wish to thank her for entertaining millions of people around the world with her songs! She had many wonderful songs! Really great songs. As an entertainer, she is, to quote the words in her song, "simply the BEST".
This is a short video recording giving a 360 degrees view of the place as well as a snapshot of the people and surrounding at the Chinese New Year gathering on 28 Jan. 2023.
The last photo shows an injured butterfly that I had taken out from a drain nearby. It was perching at the side wall of the drain. I was wondering why it would be doing so. There were others who saw it too but never came to their minds it could be injured. I suspected it could be injured, perhaps at one of the wings. Therefore, it could not fly. I lifted it up with a leaf and gently put it on a plant nearby. I did some "Namo Amitabha Buddha" chanting for it. Happy to be performing a true animal liberation!
It made me think that if Buddhas and Bodhisattvas are just standing by the wayside and just watching us suffer, then what would be the hope of sentient beings? If nobody help the buttterfly and everyone just watching it, or ignoring it, what hope does it have?
Anyway, in this CNY gathering, I learned something new. I will share it when I have the time. It is a new perspective on the Buddhist five precepts, particularly its application on the modern world.
I have completed my 4th Sanghata Sutra on the midnight of 6 Jan. 2023, and as 7 Jan. 2023 breaks. One more to go. May the Sutra help smoothen my worldly path as well as my spiritual path! May IT bless all sentient beings by bringing them towards the Dharma Path, which eventually leads to their Liberation!
What is faith in Buddhism? For many people, it means believing in a higher power, or God-entity, someone who can save us.... whatever that "saving" means. The latter may differ from religion to religion.
Are Buddhists supposed to have faith or develop faith in the Triple Gem (consisting of the Buddha, Dharma and Sangha)? Or, are we supposed to have faith only in the Buddha? For example, having faith in Amitabha Buddha.
Nay, in a way, we don't have faith in the Buddha, Dharma and Sangha. We take refuge in them. Are these two terms referring to the same thing. Slightly different. Taking refuge in the Triple Gem means we not just merely believe in the Triple Gem but rather putting in practice what is taught in the Dharma (i.e. the Fourth Nobe Truth) because we have the confidence that our practice will indeed lead us to the Third Noble Truth, which is the end of suffering).
So, that is what I interpret as "Faith in Buddhism", which is NOT about the saving powers of the Buddhas. This may differ from other religions, whereby only by having faith in their God or their prophets, they may gain deliverance. Nope, not even having faith in Amitabha's Vows will it gain us the Third Noble Truth. However, having faith in the Amitabha's Vows will result in being "reborn" in Amitabha's Pure Land (whatever and however this is interpreted as, is for another post, not here). But not directly gain the Third Noble Truth. We will then practice the Dharma while in the Pure Land. Therefore, it still falls upon us to do the necessary PRACTICE (to rid ourselves of the causes of suffering (the Second Noble Truth). AND I must say, practicing in the Pure Land of the Buddhas are certainly much more conducive than anywhere else. That is why it is so important to have faith in Amitabha's Vows. As long as we don't practice the Dharma, that is as long as we will continue to suffer (which is the First Noble Truth).
Nonetheless, faith is a very important part of any religious practice. It is the source of ALL BLESSINGS! It may not liberate us from Samsara, but it can lessen our pain in times of great suffering, smoothen our path during our life's journey, and be the anchor when we are tossed and thrown about in the great ocean of SAMSARA. Therefore, to have faith, particularly towards the right objects of faith, will facilitate the accomplishment of our spiritual practice!
With these words, I bid farewell to Year 2022, and hope for the best for 2023 for all sentient beings! 2022 had been very difficult and challenging year for me personally. Thankfully I ended the year on a more hopeful note. But the silver lining of the difficulties had been the opportunity to deepen my understanding of meditation practice.
While I was writing this blogpost, something happened to my prayer altar. The urn where I placed the burning joss-sticks, somehow the end of the joss-sticks (sort of the "butt" or the wooden legs") got burnt altogether. And in the end, my urn looks so fresh, it's like renewed. It looks so clean now. I take this incident as a positive sign, of burning away of my negativities and offering new fresh hope for me and the world at large! Keeping my fingers crossed!
Posts
