A cold wind was blowing from the north, and it made the trees rustle like living things. — George R. R. Martin
Silently, like thoughts that come and go, the snowflakes fall, each one a gem. — William Hamilton Gibson
Verse 142: Though he is gaily decked, if he is calm, free from moral defilements, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.
The Story of Santati the Minister
While residing at the Jetavana monastery, the Buddha uttered Verse (142) of this book, with reference to Santati, the minister of King Pasenadi of Kosala.
On one occasion, Santati the minister returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the minister with the gift of the riches and glory of a ruler together with a dancing girl to entertain him for seven days. For seven days, the king’s minister enjoyed himself to his heart’s content, getting intoxicated with drink and infatuated with the young dancer. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an alms-round, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled, and Ananda asked the Buddha why he smiled. So, the Buddha said to Ananda, “Ananda, this minister will come to see me this very day and after I have given him a short discourse will become an arahat. Soon after becoming an arahat he will realize parinibbana.” Continue reading
The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.
Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air.
He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air.
Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. Continue reading
Most people suffer from being afraid of themselves, afraid of not being able to liberate the thought or emotion that is about to arise. At the moment the thought arises, they single it out as no good. You often hear that negative emotions are bad, but you don’t know how to let them go. All these negative traits have been in you. But you can’t not be how you are, so what do you do? For the unrealized person, there is only one solution: be depressed about it. All spiritual systems say negative thoughts are bad. You cannot find any that say negative thoughts are good. Really, are there any? Maybe some of them say that you should express them, let them out, but that is still because they know that negative thoughts are not good, that if you did not let them out you would just keep them festering inside. It is merely a different way of phrasing the same depressing information. ~ Tsoknyi Rinpoche
Verse 141: Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.
The Story of Bhikkhu Bahubhandika
While residing at the Jetavana monastery, the Buddha uttered Verse (141) of this book, with reference to Bahubhandika, a bhikkhu with many possessions.
Once there was a rich man in Savatthi. After the death of his wife, he decided to become a bhikkhu. But before he entered the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted was cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort, and because he had so many things with him, he was known as ‘Bahubhandika.’ One day, other bhikkhus took him to the Buddha, and in his presence told the Buddha about the many things he had brought along with him to the monastery, and also how he was still leading the luxurious life of a rich man. So, the Buddha said to Bahubhandika, “My son, I have been teaching all of you to live an austere life; why have you brought so much property with you?” When reprimanded even this much, that bhikkhu lost his temper and said angrily, “Indeed, Venerable Sir! I will now live as you wish me to.” So saying, he cast off his upper robe. Continue reading
Like emptiness, the true nature of clarity is impossible to define completely without turning it into some sort of concept that you can tuck away in a mental pocket, thinking. Okay, I get it, my mind is clear, now what? Clarity in its pure form has to be experienced. And when you experience it, there’s no “Now what?” You just get it. ~ Mingyur Rinpoche
When you see something you like, you perceive it as desirable and good. Likewise, if you see somebody you don’t like, then the perception is negative. Kindness, tolerance, impatience, wrath are all your own perception. If you feel kindness instead of wrath, you have a different perception. If you are more tolerant than impatient, you have a different perception. If you know life is impermanent, you see things differently. When your annoying friend is suddenly diagnosed with terminal cancer, your perception changes. If we learn to accept, even in a limited way, that everything is subject to our perception, then pure perception of the guru is more achievable. Coupled with pure perception, guru devotion has nothing to do with being a sycophant. It’s really about exercising your own perception. ~ Dzongsar Khyentse Rinpoche
Uposatha days are times of renewed dedication to Dhamma practice, observed by lay followers and monastics throughout the world of Theravada Buddhism.
For monastics, these are often days of more intensive reflection and meditation. In many monasteries physical labor (construction projects, repairs, etc.) is curtailed. On New Moon and Full Moon days the fortnightly confession and recitation of the Bhikkhu Patimokkha (monastic rules of conduct) takes place.
Lay people observe the Eight Precepts on Uposatha days, as a support for meditation practice and as a way to re-energize commitment to the Dhamma. Whenever possible, lay people use these days as an opportunity to visit the local monastery, in order to make special offerings to the Sangha, to listen to Dhamma, and to practice meditation with Dhamma companions late into the night. For those not closely affiliated with a local monastery, it can simply be an opportunity to step up one’s efforts in meditation, while drawing on the invisible support of millions of other practicing Buddhists around the world.
The calendar of Uposatha days is calculated using a complex traditional formula that is loosely based on the lunar calendar, with the result that the dates do not always coincide with the actual astronomical dates. To further complicate matters, each sect within Theravada Buddhism tends to follow a slightly different calendar.
Several full-moon Uposatha days hold special significance in the Buddhist calendar:
Magha Puja (usually in February)
This day, sometimes called “Sangha Day,” commemorates the spontaneous assembly of 1,250 arahants in the Buddha’s presence. One thousand of the gathered monks had previously achieved Awakening upon hearing the Buddha’s delivery of the Fire Sermon; the remaining 250 were followers of the elder monks Ven. Moggallana and Ven. Sariputta. To mark this auspicious gathering, the Buddha delivered the “Ovada-Patimokkha Gatha” (see “A Chanting Guide”), a summary of the main points of the Dhamma, which the Buddha gave to the assembly before sending them out to proclaim the doctrine. [Suggested reading: “Dhamma for Everyone” by Ajaan Lee.] Continue reading
Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow. Continue reading
The deepest reasons to love yourself have nothing to do with anything outside you — not with your body or with others’ expectations of you. If you ground yourself in your own goodness, nothing will be able to damage your self-esteem. Take delight in your inner nature, in your virtues, and in all your beautiful qualities. ~ 17th Karmapa
