One of your favorite sutra verses

[Unveiled Artist]

I know there are a thousand of sutras. I was wondering if you wanted to share some experts of some of the ones that inspirted you (among many).

Here is one of mine.

When I heard the sound of this Law,

I gained what I had never had before.

My mind was filled with great joy,

I was released from all bonds of the net of doubt.

From past times I have received theBuddha’s teachings

and have not been denied the great vehicle.

The Buddha’s sound is very rarely heard,

but it can free living beings from distress.

Already I have put an end to outflows,

and hearing this, am freed from care and distress.

I lived in the mountain valleys

or under the forest trees,

sometimes sitting, sometimes walking around,

and constantly I thought of this matter—

how severely I taxed myself!

“Why have I been deceived?” I said.

“I and the others are sons of theBuddha too,

and likewise have entered the Law that is without outflows,

yet in times to come we will never be able

to expound the unsurpassed way.

The golden body, the thirty-two features,

the ten powers, the various emancipations—

though we also share in the single Law,

p.84these we will never attain!

The eighty types of wonderful characteristics,

the eighteen unshared properties—

merits such as these

are all lost to us!”

When I was walking around alone,

I saw the Buddha among the great assembly,

his fame filling the ten directions,

bringing benefit far and wide to living beings,

and I thought to myself, I am deprived of such benefits!

How greatly have I been deceived!

Constantly, day and night,

whenever I pondered over this,

I wanted to ask the world-honored one

whether I had indeed been deprived or not.

Constantly, when I saw the world-honored one

praising the bodhisattvas,

then day and night

I would mull this matter over.

But now as I listen to the voice of theBuddha,

I see he preaches the hard-to-conceive Law of no outflows

in accordance with what is appropriate

to lead people to the place of enlightenment.

Formerly I was attached to erroneous views,

acting as teacher to non-Buddhists.

But the world-honored one, knowing what was in my mind,

rooted out my errors and preachednirvana.

I was freed of all my errors

and gained understanding of the Law of emptiness.

At that time my mind told me

I had reached the stage of extinction,

but now I realize

that that was not true extinction.

If the time should come when I can become a buddha,

then I will possess all the thirty-two features,

and heavenly and human beings, the many yakshas,

p.85dragons, and others will hold me in reverence.

When that time comes, then I can say

that at last all has been wiped out without residue.

In the midst of the great assembly, theBuddha

declared that I will become a buddha.

When I heard the sound of this Law

my doubts and regrets were all wiped away.

At first, when I heard the Buddha’s preaching,

there was great astonishment and doubt in my mind.

Is this not a devil pretending to be theBuddha,

trying to vex and confuse my mind? I thought.

But the Buddha employed various causes,

similes, and parables, expounding eloquently.

His mind was peaceful as the sea,

and as I listened, I was freed from the net of doubt.

The Buddha said that in past ages

the countless buddhas who have passed into extinction

rested and abided in the midst ofexpedient means,

and all likewise preached this Law.

The buddhas of the present and future,

whose numbers are beyond calculation,

they too will use expedient means

in expounding this same Law.

Thus the present world-honored one,

being born and later leaving his family,

attaining the way and turning the wheel of the Law,

likewise employs expedient means in preaching.

The world-honored one preaches the true way.

Papiyas would not do that.

Therefore I know for certain

this is not a devil pretending to be theBuddha.

But because I fell into the net of doubt

I supposed this to be the devil’s work.

Now I hear the Buddha’s soft and gentle sound,

profound, far-reaching, very subtle and wonderful,

expounding and discoursing on the pure Law,

and my mind is filled with great joy.

p.86My doubts and regrets are forever ended,

I will rest and abide in true wisdom.

I am certain I will become a buddha,

to be revered by heavenly and human beings,

turning the wheel of the unsurpassed Law

and teaching and converting the bodhisattvas.

Lotus Sutra

Nam.

 

[Rick O'Shez]

I rather like this poem by Nyoshul Khen Rinpoche:

Rest in natural great peace this exhausted mind,
Beaten helpless by karma and neurotic thoughts
Like the relentless fury of the pounding waves
In the infinite ocean of samsara.
Rest in natural great peace.

 

[Rick O'Shez]

"Just as the great ocean has one taste, the taste of salt, so also this Dhamma and Discipline has one taste, the taste of liberation. This is the sixth wonderful and marvellous quality in this Dhamma and Discipline..."

From the Uposatha Sutta
http://www.accesstoinsight.org/tipitaka/kn/ud/ud.5.05.irel.html

 

[Rick O'Shez]

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them."

From the Kalama Sutta
http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html

 

[crossfire]

From the Kalama Sutta: the portion of the sutta that shows that once your mind is devoid of the three poisons, (greed, hatred, delusion,) you will radiate the four sublime states (link) to all beings in all directions:

"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will (Pali-metta). Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion.(Pali-karuna) Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation.(Pali-mudita) Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity.(Pali-upekkha) Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.​

 

[Unveiled Artist]

Analysis of the Eightfold Path

"At Sāvatthī. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”

“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

“And what, bhikkhus, is the Noble Eightfold Path? Right view … right concentration.

“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, [9] knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.

“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.

“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.

“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action.

“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.

“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.

“And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, [10] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.

“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”
~Samyutta Nikaya Sutra

Here are some link suttas. First time I've read this site:
https://suttacentral.net/sn

 

[Banjankri]

The Buddha next asked Mañjuśrī, “Why is not abiding in dharmas called abiding in prajñā-pāramitā?”
Mañjuśrī replied, “Not abiding in appearances is abiding in prajñā-pāramitā.”
The Buddha next asked Mañjuśrī, “As one abides in prajñā-pāramitā in this way, do one’s roots of goodness increase or decrease?”
Mañjuśrī replied, “As one abides in prajñā-pāramitā in this way, one’s roots of goodness neither increase nor decrease, all dharmas neither increase nor decrease, and the nature and appearance of prajñā-pāramitā neither increase nor decrease. World-Honored One, practicing prajñā-pāramitā in this way, one neither abandons the dharma of ordinary beings nor grasps the dharma of sages and holy beings. Why not? Because as one practices prajñā-pāramitā, one does not see any dharma that can be grasped or abandoned. Moreover, practicing prajñā-pāramitā in this way, one sees neither saṁsāra to dislike nor nirvāṇa to like. Why not? Because one does not even see saṁsāra, much less dislike it, and because one does not even see nirvāṇa, much less like it. Practicing prajñā-pāramitā in this way, one sees neither afflictions to abandon nor merits to grasp. One’s mind neither increases nor decreases with respect to all dharmas. Why not? Because one sees neither increase nor decrease in the dharma realm. World-Honored One, training in this way is called practicing prajñā-pāramitā.
Mahāprajñāpāramitā Mañjuśrīparivarta Sūtra

 

[dyanaprajna2011]

Right now, I'm engrossed in the study of the Satipatthana Sutta (MN 10), particularly, the cemetery contemplations. It's not for the faint of heart, or the fearful.

 

[Rick O'Shez]

Right now, I'm engrossed in the study of the Satipatthana Sutta (MN 10), particularly, the cemetery contemplations. It's not for the faint of heart, or the fearful.

MN10 is a pivotal text with regards to practice - lots of material to work with there!
https://suttacentral.net/en/mn10

 

[von bek]

Too many good choices! I think I will share this discourse, where the Buddha speaks at length on consciousness.

"Consciousness, monks, is classified simply by the requisite condition in dependence on which it arises. Consciousness that arises in dependence on the eye & forms is classified simply as eye-consciousness. Consciousness that arises in dependence on the ear & sounds is classified simply as ear-consciousness. Consciousness that arises in dependence on the nose & aromas is classified simply as nose-consciousness. Consciousness that arises in dependence on the tongue & flavors is classified simply as tongue-consciousness. Consciousness that arises in dependence on the body & tactile sensations is classified simply as body-consciousness. Consciousness that arises in dependence on the intellect & ideas is classified simply as intellect-consciousness.

From the Mahatanhasankhaya Sutta from the Majjhima Nikaya (MN38) http://www.accesstoinsight.org/tipitaka/mn/mn.038.than.html

From the same discourse:

So when the monks were unable to pry the monk Sāti the Fisherman's Son away from that pernicious viewpoint, they went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they [told him what had happened].

So the Blessed One told a certain monk, "Come, monk. In my name, call the monk Sāti the Fisherman's Son, saying, 'The Teacher calls you, friend Sāti.'"

"As you say, lord," the monk answered and, having gone to the monk Sāti the Fisherman's Son, on arrival he said, "The Teacher calls you, friend Sāti."

"As you say, friend," the monk Sāti the Fisherman's Son replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Sāti, that this pernicious view has arisen in you — 'As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another'?"

"Exactly so, lord. As I understand the Dhamma taught by the Blessed One, it is just this consciousness that runs and wanders on, not another."

"Which consciousness, Sāti, is that?" [1]

"This speaker, this knower, lord, that is sensitive here & there to the ripening of good & evil actions."

"And to whom, worthless man, do you understand me to have taught the Dhamma like that? Haven't I, in many ways, said of dependently co-arisen consciousness, 'Apart from a requisite condition, there is no coming-into-play of consciousness'? [2] But you, through your own poor grasp, not only slander us but also dig yourself up [by the root] and produce much demerit for yourself. That will lead to your long-term harm & suffering."

Then the Blessed One said to the monks, "What do you think, monks? Is this monk Sāti, the Fisherman's Son, even warm in this Dhamma & Vinaya?"

"How could he be, lord? No, lord."

When this was said, the monk Sāti, the Fisherman's Son, sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.

Then the Blessed One, seeing that the monk Sāti, the Fisherman's Son, was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words, said to him, "Worthless man, you will be recognized for your own pernicious viewpoint. I will cross-question the monks on this matter."

The main takeaway is the understanding that consciousness is something that arises due to causes and conditions. We see the Buddha harshly rebuke a disciple who tried to make consciousness into something more.

 

[Rick O'Shez]

We see the Buddha harshly rebuke a disciple who tried to make consciousness into something more.

People love to reify consciousness.

 

[Unveiled Artist]

Too many good choices! I think I will share this discourse, where the Buddha speaks at length on consciousness.



From the Mahatanhasankhaya Sutta from the Majjhima Nikaya (MN38) http://www.accesstoinsight.org/tipitaka/mn/mn.038.than.html

From the same discourse:


The main takeaway is the understanding that consciousness is something that arises due to causes and conditions. We see the Buddha harshly rebuke a disciple who tried to make consciousness into something more.

To tell you honestly, I don't know what consciousness means at all from the Buddha's perspective. When I think consciousness, I think awareness (as in responsive) to verbal and physical stimuli. Our conscious refers to our awareness of thoughts.

Any other definition goes over my head. According to what you post, is consciousness like the Law of Causality? I know that was mentioned "causes and conditions" but, still, it's confusing.

 

[von bek]

To tell you honestly, I don't know what consciousness means at all from the Buddha's perspective. When I think consciousness, I think awareness (as in responsive) to verbal and physical stimuli. Our conscious refers to our awareness of thoughts.

Any other definition goes over my head. According to what you post, is consciousness like the Law of Causality? I know that was mentioned "causes and conditions" but, still, it's confusing.

What the Buddha is saying is that consciousness is awareness of sense objects. Nothing more, nothing less. Consciousness, like the other aggregates, is dependently arisen. In the case of consciousness, it arises from the contact of the sense bases (eye, ear, nose, tongue, body, and mind) with their respective sense objects (visual forms, sounds, odors, tastes, tactile sensations, and mental activity). In the sutta I shared, the Buddha rebukes one of his disciples, Sati, for claiming that consciousness is the speaker or the doer. In other words, Sati is suggesting that consciousness is what we truly are. This is not what the Buddha teaches. We are no more our consciousness than we are our body.

 

[Unveiled Artist]

Ooh. Here is another one from Nichiren Shonin. He talks about the Lotus Sutra. Entry October 27.

"Thr function of fire is to burn and give light. The function of water is to wash away filth. The winds blow away dust and breathe life into plants, animals, and human beings. The earth produces the grasses and trees, and heaven (sky/clouds) provides moisture. Thr five characters of Myoho Renge Kyo (Mystic Law of the Lotus Sutra) are also like that. They are the cluster of blessings brought by Bodhisattvas of the Eartg, disciples of the Buddba in his true identity"

-WND 218 The Heritage of the Ultimate Law of Life.

 

[Unveiled Artist]

@von bek

What the Buddha is saying is that consciousness is awareness of sense objects. What are sense objects? Objects that we know by our five sense? Nothing more, nothing less. Consciousness, like the other aggregates, is dependently arisen. In the case of consciousness, it arises from the contact of the sense bases (eye, ear, nose, tongue, body, and mind) with their respective sense objects (visual forms, sounds, odors, tastes, tactile sensations, and mental activity). You'd have to rephrase this.

In the sutta I shared, the Buddha rebukes one of his disciples, Sati, for claiming that consciousness is the speaker or the doer. In other words, Sati is suggesting that consciousness is what we truly are. This is not what the Buddha teaches. We are no more our consciousness than we are our body.

The best I can trasnlate this is consciousness is the awareness of objects that we detect with our five senses using ears, eyes, and so forth. When our sense make our conscious aware of it's presence, then our conscious becomes known to us (arise?) or we become conciously aware of it.

Sati confused what part of us experiene awareness by refering to the cause (the doer or speaker) rather than the senses which is not the doer but just the cause.

So, in other layman words, the cause (our senses) makes the affect (awareness), and all of this is cause and affect defines the "motor" of our conscious?

Outside of that, I am completely lost. The Buddha's words are somewhat hard to descipher especially when trying toapply it to real life situations rather than only philsophical wonderings.

 

[von bek]

You'd have to rephrase this.

As a quick example, I will use only use ear consciousness to illustrate what I'm saying.

Someone knocks at your door. The knocking is the ear or auditory sense object. When the sound wave from that knocking reaches your ear, that is contact between the sense base (the ear) and the sense object, (the knocking). When there is contact between these two, ear or auditory consciousness arises in dependence on them. This sound consciousness persists as long as the sound wave is impacting the ear, when it ceases, the sound consciousness ceases.

 

[Unveiled Artist]

As a quick example, I will use only use ear consciousness to illustrate what I'm saying.

Someone knocks at your door. The knocking is the ear or auditory sense object. When the sound wave from that knocking reaches your ear, that is contact between the sense base (the ear) and the sense object, (the knocking). When there is contact between these two, ear or auditory consciousness arises in dependence on them. This sound consciousness persists as long as the sound wave is impacting the ear, when it ceases, the sound consciousness ceases.

ooh. .huh! then why didn't you say so, lol. Conscious sounds similar to awareness. I understand what you mean. Let me see if I can plug it in with your former post.

Thanks!