1
Š Malintha Perera
Right Intention, Dana and Dhamma Practice the Buddha teaches that Right Intention and the Paramita of Dana are fundamental aspects of the highest form of Dhamma practice. Right Intention grounded in Right View is the action arising from the perfected mind state of Dana. Right Intention is the intention to abandon all clinging. Dana is the mind state that is settled in nonclinging. The greatest generosity is to be generous with the Dhamma.
The Chavalata Sutta – Right Intention, Dana and Dhamma Practice | Cross River Meditation Center
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Foreword
Welcome to another great edition of poetry by the Buddhist Poetry Community of Google Plus. In this issue we celebrate Esala Poya where a number of significant events of the Buddha’s life had occurred. There is an article contributed by one of our sisters that explains the importance. To Sri Lanka it is one of the main poya days with the commencement of the Kandy Procession (Temple of the Tooth Relic), a colourful festival that dates back to the reign of the Kandyan King, Kirthi Sri Rajasinghe (1747– 1781). The issue consists of contributions not only from members but also from those of other communities and platforms making it a beautiful lotus flower with many petals. We would like to express us our sincere thanks to those who were kind enough to partici pate in this meritorious endeavor. The Buddhist Poetry community even though small and very slow in its growth comes together once in a while to take that extra collective effort to spread the message of the Buddha in a poetic way. It is this unity that proves us the makings of our practice. Here we have stopped for a second to donate a word of Dhamma for the world. This is a coming together of all schools of Bud dhism to prove that there are many gates leading to one destination. We sincerely hope that this special Esala Poya Edition will touch your hearts in someway and inspire you to tread on the Dhamma path even in a small way.
With Much Gratitude and Metta _ /|\_
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Page No.
Content 1
Esala Poya
Suranganie Dayaratne
8
2
Significance of Esala Full Moon Poya Day
Chamila
9
3
A Haiga
Fei Zhan
10
4
Shurangama Gathas
Eunsahn Citta
11
5
What Do You See ?
Suresh Gundappa
12-13
6
Satsang and Author’s Note
Michael Smeer
14-15
7
Haiku
Michael Smeer
16
8
The Illusion of Freedom
Michael Smeer
17
9
Moon Shadow
Jacob Salzer
18
10
Haiku
Jacob Salzer
19
11
A Poem by Ryokan
M. Rochecouste
20
12
Yasodhara and Siddhartha
purvaa i
21
13
A Tanka Commentary : Saigyo
Nicholas Klacsanzky
22-23
13
Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth (Article)
Michael Cannon
24-29
14
A Taoist Story
Brier
30
15
4 Vow Poem
Jason Polk
31
16
A Collection of Poetry
Lucian Dantes
32-34
17
A Dhammapada Gatha
Paul Lockey
35
18
Haiku Translation
Yumino Aoiro
36
19
Bussokusekika 仏足石歌
Yumino Aoiro
37
(The Buddha Footprints Poems) 20
Haiga
Lucian Dantes
38
21
I'd Rather Be a Cloud These Days
Kanchan Chatterjee
39
22
Haiga
Kanchan Chatterjee
40-41 4
23
A Poem
Geoffrey Henshall
42
24
The Call of Ranges
mF
43
25
Mahamaya’s Dream
Balireddi Indumathi
44-45
26
A Poem
Balireddi Indumathi
46
27
If There Isn’t Anyone Who Is There
Jonathan Neske
47
28
Udana Gatha
Mulyadi Kurnia
48
29
One Love Lotus
BupSahn Sunim
49
30
The Great Renunciation, Haiga, A Glimpse from the Anatta-lakkhana Sutta
Malintha Perera
50-53
31
A Poem
Fabien Todescato
54
32
An excerpt from “The Thorn in Your Heart
Fabien Todescato
55
33
Book Review : Kamma and the End of Kamma ~ Ajahn Succito
Fabien Todescato
56-57
34
Jata Moon : Tan Renga
Nicholas Klacsanzky
58-59
35
A Linked Verse
Krishna Mohan and Balireddi Indumathi
60
36
Haiga
Stephanie Mohan
61
37
A Dedication to Yanty Tjiam
62
38
Yanty's Butterfly (International Haiku Anthology Dedicated to Yanty Tjiam)
63
39
Anumodana
64
(dedication of merits )
5
Namo tassa bhagavato arahato samma sambuddhassa Honour to the Blessed One, the Exalted One, the fully Enlightened One
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Š Malintha Perera
The Great Bodhisattva Vows Sentient beings are numberless; we vow to save them all Delusions are endless; we vow to cut through them all The teachings are infinite; We vow to learn them all The Buddha-way is inconceivable; We vow to attain it. 7
Esala Poya Millions Sadus ! what more to say.
I felt, the form is empty,
Thinking of the day,
rulers are five aggregates.
the world received the first sermon.
They help us to have a label.
Welcome the teaching,
I.
'cause we are able to change,
Permanent, sad or happy,
our valueless lives.
while accepting a soul, as a friend.
Friends, follow, adhere,
Friends, look in,
the truth is simple,
Five Aggregates,
not heard, no one thought,
just come and go,
followed the wrong paths.
visitors only, thus don't get attached,
I found dear friends,
or even agitated.
though you left me alone. In that dark forest.
I call it , ‘The Middle way'.
Truth was there, invisible, as our minds were clouded. I observed trees, leaves, flowers, life of singing birds and butterflies, running rivers, my decaying body. Until the last moment, they decay, change, fallen to the ground.
Truth was lying in the nature, embraced, by mother earth. We wasted time and energy, looking out, but not inside. Š Malintha Perera
Suranganie Dayaratne
8
Significance of Esala Full Moon Poya Day
Esala Poya commemorates several important events in the history of Buddhism, the Buddha's first sermon and the arrival of the Tooth Relic in Sri Lanka.
Buddha's preaching of his First Sermon, the Dhammacakkappavattana Sutta, to the five ascetics took place at the ‘Deer Park', near Benares, on an Esala poya day thereby inaugurating his public ministry. The other noteworthy events connected with this day include the conception of the Bodhisatta in the womb of Queen Maya, his Great Renunciation, the performance of the Twin Miracle (yamaka-patihariya), and his preaching the Abhidhamma for the first time in the Tavatimsa heaven.
An additional factor that enhances the value of this poya to Sri Lanka is the first local ordination of a Sri Lankan, when Prince Arittha, the nephew of the king, entered the Order at Anuradhapura, under Arahant Mahinda, following the introduction of Buddhism. On this day there also took place the laying of the foun dation for the celebrated dagoba, the Mahastupa or the Ruwanvelisaya and also its enshrinement of relics by King Dutugemunu. It is owing to the combination of all these events that the Sinhala Buddhists fittingly observe this day ceremonially by holding Esala festivals throughout the island, giving pride of place to the internationally famous Kandy Esala Perahera.
Esala poya assumes prominence for yet another ritual of the Sri Lankan Buddhists. This is the annual rains retreat of the monks, 'Vas', which commences on the day following the Esala full moon. On the next poya day, Nikini (August), those monks who failed to commence the normal Vas on the day following Esala Poya, are allowed to enter the 'late Vas'.
Source : https://www.news.lk/news/sri-lanka/item/8925-significance-of-esala-full-moon-poya-day
Chamila
9
chariot wheels orbiting earth holds the way
Fei Zhan 10
Shurangama Gathas
No Ear, no hearing sense, no sound, only the cries of the world. Saving beings by whatever skillful means necessary, Don't even think about it. How may I help you?
There is no deserving karma, only earning it. When drawing a weapon, a returned weapon only makes sense. Not fated or preordained, nor in predictable time. Only earning and payment.
Empty knowledge comes from emptiness Š Eunsahn Citta
Empty knowledge comes from empty dharmas See the emptiness of both emptiness and the empty Right View is empty view
Rubbing my eyes, sky flowers appear Open my eyes, they disappear Burn wood, ash appears Open my eyes, ash is still ash.
Assigning meaning to the meaningless Is waiting for ash to become wood, Flowers unreal to become real. Just this, opening my eyes and seeing things
Eunsahn Citta 11
What Do You See? On a full moon light midnight, Zen master calls his oldest student out of his cottage and asks him to accompany him to medi tation rock nearby. As they walk through the garden path of bamboos, they arrive at a Meditation rock near by the riverbed and Master slowly takes his place after laying down his Meditation mat. Student follows the same ritual without saying any thing. In the stillness of the full moon night, nobody speaks for a while and Master with his closed eyes asks student softly ... Master: What do you see? A bit surprised student takes a moment to look around and replies carefully.. Student: I see flowers, I see white lotus and I smell the night queen, I feel the cool breeze.. Master pauses...and after a while asks again M: What do you see? Student looks sideways and replies.. S: I see river...I see moon in the river..I see trees bending down to Kiss River... Long pause...some more pauses...after a while, he asks again… M: What do you see? Student realizing that master is asking this question for the third time answers thoughtfully… S: I see clouds covering moon...I see Moon dancing thru the clouds...I see milky light bathing all over commune. Master gets up and walks slowly towards student and slaps him hard...the slap echoes the mountains, river and explodes in student's ears. For a long time...no one speaks... the sound of student's breath which became louder after the slap settles down to deeper and softer breathing, his tears have dried down. Few hours later….. M: What do you see? Student doesn’t look around and he keeps his attention on his breath... S: I am the flowers, the flowers are me, I am the moon, the moon is me, I am the River, the river is me. Master keeps quiet for a long time...it’s almost closer to early morning...he asks again M: What do you see? Student takes three deep breaths, gets up and picks up a small fountain flower and places it near Masters Feet. Without saying a word, he folds his meditation mat and leaves it next to the flower. Student bows down in reverence and walks away from the commune and towards mountain.
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While walking away from the commune student meets the old monk who has been guarding commune and he asks the student Where are you going? Student replies… “I am filled with moonlight, I am returning home” and then he bows down to the old guard and keeps walking away from the commune silently. Few minutes later Master walks back into the commune and the old Monk asks Master:
© Suresh Gundappa
Master, do you need anything? You are up so late?
Master: Oh, Dear, I am up because its full moon night and Buddha’s always come home on full moon night. And Bud dha has indeed come home tonight and right now I will have a cup of tea... Guard surprised and taken aback by the knowledge Buddha is in the commune asks his master with wide open eyes and even wider curiosity..
Master, Where is Buddha? Master points towards the mountain steps of the commune where his student is walking out slowly...and whispers a haiku to the guard.... There goes the Buddha There goes the full moon. ~End of the parable~ PS: After a cup of tea. In his room, Zen masters inks a haiku. Movement of moonlight on waves Stillness of moon in the sky Movement and stillness Have the same source. Suresh Gundappa A Zen parable on Moonlight by Suresh Gundappa exclusively written for Buddhist poetry 2017 13
Satsang
all focus empathy contemplation collectivity interactivity connectivity inspiration compassion release love embrace mindfulness introspection synchronicity spirituality sensitivity meditation synergy silence one
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© Malintha Perera
Author’s Notes: A few years ago, as part of a contest, I devised a new type of poem and named it ‘A Duoscope’. At first glance, it looks like a quadruple (interlaced) etheree, but with some differences. It is a set of correlating words that uses emotional association and images to take the reader from one opposite (abstract) image to another through a number of two inter-connected stanzas or waves. The waves are created by an ascending and descending num ber of syllables. (Twice in total) Thus creating both a vertical and horizontal mirrored wave. Each line contains one word only! Starting with a one syllable word, down to a six-syllable word (or even more), and back down to a word of one syllable only. The last one syllable word of the first wave is also the first word of the second wave, and should link or pertain to both opposing stanzas. A Duoscope can be extended into a Trioscope, Quadroscope, Pentascope, etc. by adding more stanzas. A satsang is a gathering of people with an inquisitive mind, and spiritual goal to seek out higher truth; primarily the real self, that lies beneath their self-image of pretense. A satsang is often started by a monologue, followed by an interview/discussion and are led by a spiritual or ‘enlightened’ teacher such as H.H. The Dalai Lama. This teacher is sometimes also referred to as Master or Guru. In my humble opinion, the Buddha himself was also such a teacher. I have attended several satsangs with different teachers, and have found, that they can be very revealing, liberating, and even ‘enlightening’. Michael Smeer, The Netherlands Some more info on Satsang:
http://endless-satsang.com/nondual-advaita-satsang.htm
Michael Smeer
Michael Smeer (1963, Amsterdam, NL) has studied music and IT. He considers himself a student, teacher, poet, and a Buddhist. He has been writing short form poetry for 25+ years. For five years now, he has focused on haiku, senryu and haiku theory. Michael has published two books of poetry. His haiku, senryu and haibun have been published in online and printed journals. Michael is the founder and Chief Editor of My Haiku Pond and My Haiku Pond Academy on Facebook. Michael has been inter ested in (Eastern) philosophy, Zen and Buddhism for 20+ years. He believes there are as many types of Buddhism as there are people who practice it.
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even here in Buddha’s silence I long for silence
Squatting in Buddha’s shadow the temple cat
riding the waves of inspiration: inner silence
Michael Smeer
16
The Illusion of Freedom
no man will ever truly be free unless he has (completely) embraced his suffering or resides in blissful ignorance
Š Malintha Perera
Michael Smeer
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Moon Shadow In the deep woods, a monk and a Zen Master walk in silence, until they reach the edge of a deep lake. The sun has risen above the mountain and shimmers across the water. The only sound this morning are the birds and the soft breeze that rustles the trees around them. As they sit down on the broken stone wall, the young monk gathers enough courage to ask the zen master some pressing questions that have been on his mind. Disciple: How long did it take to reach Enlightenment? Zen Master: Who's asking the question? Disciple: I am the monk insists. Zen Master: Who are you? A long silence prevails between them as the sun rises higher into the clear blue sky. But the monk cannot keep still and says: I must know how long it takes. How long did it take you to reach enlighten ment? Zen Master: (remains quiet for some time), then replies: "I don't remember." The zen master smiles gently as he closes his eyes for a moment. Disciple: Surely, the 8-fold path I know. But of enlightenment, I know nothing. Zen Master: Ah. Don't let the word Enlightenment become just another mental concept. In fact, it would be best if you forget about this word enlightenment altogether. Very soon, it will be of no use to you.... No thoughts came between them for what seemed like an eternity. The only sound was the soft breeze rustling the trees behind them. The Zen Master smiles again and says: If not now, when? The same gentle smile appears on his face again as he slowly stands and bows to the deep lake that has become completely still. Jacob Salzer
nameless as the river bends moonlight 18
just this... eating rice spring rain
Jacob Salzer
Jacob Salzer is a healthcare professional who has been writing poetry since 2006. He is the author of 2 haiku collec tions: The Sound of Rain and Birds with No Names, and 2 poetry books: The Last Days of Winter and Advaya. His haiku are featured in Frogpond, Under the Basho, Chrysanthemum, A Hundred Gourds and The Heron's Nest. He lives in the Pacific Northwest, USA. His poetry blog can be found at: jacobsalzerpoetry.blogspot.com
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Š Malintha Perera
A lovely girl at the age of sixteen Gathers flowers on the spring mountain and returns home. By the time she returns the sun has already set. Scattered raindrops fall, dampening the flower petals. She turns around, as though waiting for someone. Lifting the hem of her robe she leisurely walks along. The passersby all stop And whisper, "Whose child is this?"
Ryokan
M. Rochecouste
20
Yasodhara and Siddhartha Yasodhara was not passively given to Siddhartha, she chose to be with him, and he chose to be with her. Not once, but twice, Siddhartha knelt before her asking if she would be his wife. Even though Yasodhara knew that Siddhartha would someday leave, even though everyone told her that the four heavenly messengers would call him away from palace life, she was not deterred from intermingling her destiny with his. Was there even a choice? After Siddhartha left, Yasodhara heard that he had relinquished his fine clothing and had taken to wearing simple yellow robes. She too donned simple yellow robes and gave up wearing jewels. When she heard that he was taking only one meal a day, she also took only one meal a day. When she heard he slept on low, hard beds, she gave up the luxurious palace beds and slept as he did. And when she heard he had given up garlands and perfumes she did so as well. As Siddhartha pursued enlightenment outside the palace gates, Yasodhara joined him on the path within hearth and home. This was, after all, to be her last round of birth and death as well. She was a laywoman raising her son, but that did not change her auspicious destiny. Staying home did not mean she could not join her beloved husband on his journey towards enlightenment. Although they each played different roles in the enlightenment story, he seeking enlightenment outside the palace while she stayed within, their intent and focus remained in alignment.
Although her father and father-in-law asked Yasodhara to stay at the palace and rule the two kingdoms, she was drawn to fulfill her spiritual destiny. She entered the order of nuns at the same time as Mahapajapati Gotami. Rahula joined the order of monks as well. Among the hundreds of Bhikkhuni © The Light of Asia
Arahants, Yasodhara was one of the Buddha’s 13 great Bhikkhuni disciples. She attained supernormal powers and was able to recall infinite eras of the past.
One night Yasodhara came to the Buddha and said, “Tonight I am going to die.” She came to thank him for showing her the path. She told the man who was once her husband and had become her teacher, “I am my own refuge.” Then she preceded her husband into the deathless realm. "The Enlightenment of Buddha’s Wife" by Jacqueline Kramer Source : http:/http://www.bhikkhuni.net/wp-content/uploads/2014/06/yasodhara.pdf
purvaa i 21
how can we quell the burning thoughts that inflame the body? only by encountering the cooling wind - Saigyō Hōshi Tr. Stephen Addiss
Before I dive into the tanka itself, I want to supply some information about this renowned Japanese writer. Saigyō Hōshi (西行 法師, 1118 – 1190) was a famous Japanese poet of the late Heian and early Kamakura period. Born Satō Norikiyo (佐藤 義清) in Kyoto to a noble family, he lived during the traumatic transition of power between the old court nobles and the new samurai warriors. After the start of the Age of Mappō (1052), Buddhism was consid ered to be in decline and no longer as effective a means of salvation. These cultural shifts during his lifetime led to a sense of melancholy in his poetry. As a youth, he worked as a guard to retired Emperor Toba, but in 1140 at the age of 22, for reasons now unknown, he quit worldly life to become a monk, taking the religious name En'i (円位). He lat er took the pen name, "Saigyō" meaning Western Journey, a reference to Amida Buddha and the Western paradise. He lived alone for long periods in his life in Saga, Mt. Koya, Mt. Yoshino, Ise, and many other places, but he is more known for the many long, poetic journeys he took to Northern Honshū that would later inspire Matsuo Bashō in his Narrow Road to the Interior. Some main collections of Saigyō's work are in the Sankashū, Shin Kokin Wakashū, and Shika Wakashū. He died in Hirokawa Temple in Kawachi Province (present-day Osaka Prefecture) at the age of 72.
In Saigyō's time, the Man'yōshū was no longer a significant influence on waka poetry, compared to the Kokin Wa kashū. Where the Kokin Wakashū was concerned with subjective experience, word play, flow, and elegant diction (neither colloquial nor pseudo-Chinese), the Shin Kokin Wakashū (formed with poetry written by Saigyō and others writing in the same style) was less subjective, had fewer verbs and more nouns, was not as interested in word play, allowed for repetition, had breaks in the flow, was slightly more colloquial, and more somber and melancholic. Due to the turbulent times, Saigyō focuses not just on mono no aware (sorrow from change) but also on sabi (loneliness) and kanashi (sadness).
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To me, Saigyō is a great self-realized poet who showed his depth of spirituality through symbolism. This tanka is no exception. The idea that thoughts can inflame the body is quite a Zen idea, I would say. The Zen state is being aware without thoughts. The burning might be real or metaphorical. If we indulge in thoughts, we set our reality ablaze instead of seeing it in its natural seren ity. Speaking on a physical level, thoughts are reactions to stimuli, and these reactions can even heat up our liver and cause our body to heat up. However, the last two lines can also be taken literally or figuratively. Saigyō was a wanderer and hermit who survived harsh con ditions. He may have been giving credit to nature to exposing him to his true self by settling his thoughts through cool wind. But this also could be a reference to the wind that Bashō said called him to poetry. This wind, felt on the palms and above the head when one is a self-realized person, has been described in many spiritual practices and traditions, including Zen. It is interesting he says "cooling wind" instead of "freezing wind or "cold wind," as "cooling wind" points more to a soothing experience, and possi bly to the experience of wind being emitted from the hands and above the head from enlightenment. To some readers, feeling a cool breeze coming out of one's hands and head may seem far-fetched, but this experience has been recorded by Christian, Is lamic, Hindu, Buddhist, and many other traditions in the past and currently. Personally, I believe Saigyō is talking directly about his experience as a self-realized person, and tells readers that they need to feel their eternal spirit to fully dispel their thoughts in order to know reality. Unless and until we experience this, reality will al ways be clouded by what we think of it.
Nicholas Klacsanzky
Nicholas Klacsanzky is an editor by trade, and a poet by choice. He has been published in many journals for his haiku, tanka, and essays, including a recent book of haiku with his father, George Klacsanzky, titled Zen and Son. He lives in Edmonds, U.S.A.
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Article Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth
Š Malintha Perera translated from the Pali by Piyadassi Thera Š 1999
Introduction and comments by M. Cannon
Introduction. On this occasion of Esala Poya, it is fitting to look once again at this, the first sermon given by the Buddha Sakyamuni after his en lightenment. The Buddha had travelled around two hundred kilometres from Bodh Gaya to Varanasi, and was excited to catch up to his fellow ascetics, the five he had spent so long with, torturing themselves with austerities so severe that Sakyamuni had only barely sur vived. The five were not as excited to see Sakyamuni however, who they considered had renounced the ascetic path, and that he had become "extravagant." They spoke amongst themselves, and determined that they would call him by his name Siddhartha, that he had lost his way and should not be called by the respectful name, Sakyamuni. However, as the Buddha came closer they could see a change in his features, in his bearing, and despite the earlier pledge they found themselves offering respects, and they called him Sakyamuni. The Buddha reproached them though, and said, "do not call the Tathagata by this name, one who has perfected himself, is enlight ened, is called a Buddha..." 24
Sutta:
Sutta: "Avoiding both these extremes, the Tathagata (The Perfect
Thus have I heard:
One)*1+ has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and
On one occasion the Blessed One was living in the Deer Park at
to Nibbana. And what is that Middle Path realized by the
Isipatana (the Resort of Seers) near Varanasi (Benares). Then he
Tathagata...? It is the Noble Eightfold path, and nothing else,
addressed the group of five monks (bhikkhus):
namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right
"Monks, these two extremes ought not to be practiced by one
concentration. This is the Middle Path realized by the Tathaga
who has gone forth from the household life. (What are the two?)
ta which gives vision, which gives knowledge, and leads to
There is addiction to indulgence of sense-pleasures, which is low,
calm, to insight, to enlightenment, and to Nibbana.
coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, un worthy, and unprofitable. Comment: Comment:
The Middle Path realized by the Tathagata avoids both these
In this beginning stanza, Buddha expounds upon the hopeless
extremes... The wonderful analogy of the strings on the instru
ness of self mortification, and self indulgence. "These two ex
ment; "if tuned too tight the string breaks, and the music stops;
tremes..." are not useful, are a dead end.
too loose and no sound is made, and the music stops; tune the
The way to enlightenment is not found in starving oneself to
string not too tight, not too loose, and we'll dance away the
death, or in eating oneself to death.
hearts of men."
People love extremes though; the extremes of the political spec
The Middle Path can be seen everywhere you look. It is the di
trum, extremes of opinion.
rect route to solving many problems of daily life.
People take absolutist positions, even regarding the Buddhas
This is not the fence-sitting kind of middle, but an active atti
doctrine; this is right, so that must be wrong...my belief is right,
tude of cutting through the tangle of confusions and abso
so by simple extension, your belief is wrong.
lutisms, and finding the correct solution.
If unable to show definitively, without resort to unquestioning faith, that one belief is correct, and that another is incorrect, such an argument is sophistry, and no one is right or wrong.
Sutta:
The Buddha exhorts one to not settle for belief, or unquestioning
"The Noble Truth of Suffering (dukkha), monks, is this: Birth is
faith, but rather to investigate, to question, to reflect on experi
suffering, aging is suffering, sickness is suffering, death is suffer
ence in relation to the Dharma. In this way a person can know for
ing, association with the unpleasant is suffering, dissociation
themselves the veracity of the Buddhadharma.
from the pleasant is suffering, not to receive what one desires is suffering; in brief the five aggregates subject to grasping are suffering.
25
Comment:
Chasing after happiness outside of oneself; if this happens,
Dukkha is a central term of the Buddhist doctrine, and one
then I'll be happy; when that is mine, then I'll be happy...
easily misapprehended. It is useful to know the range of
In other words, self-seeking behaviours are, for a thoughtful
meaning attributed to this one word.
person, ultimately found to have less value to ones self, than
Dukkha:
behaviours which give value to others.
(1) 'Pain', Painful feeling, which may be bodily and or mental The inherent unsatisfactoriness of selfness, is rendered (s. vedanĂ )
satisfactory in that which is selfless.
(2) 'Suffering', ill.' As the first of the Four Noble Truths (s. sacca) and the second of the three Characteristics of exist ence (s. ti-lakkhana) the term 'dukkha' is not limited to pain
Sutta:
ful experience as under (1), but refers to the unsatisfactory
"The Noble Truth of the Origin (cause) of Suffering is this: It
nature and the general insecurity of all conditioned phe
is this craving (thirst) which produces re-becoming (rebirth)
nomena, which on account of their impermanence, are all
accompanied by passionate greed, and finding fresh delight
liable to suffering: and this includes pleasurable experience.
now here, and now there, namely craving for sense pleas
Hence, 'unsatisfactoriness' or 'liability to suffering' would be ure, craving for existence and craving for non-existence (self more adequate renderings...
-annihilation).
(Manual of Buddhist terms and Doctrines, Nyanatiloka) Unsatisfactoriness is often a more useful term for modern
Comment:
people, as 'suffering' engenders thoughts of a more visceral
It sometimes seems that Buddha didn't say enough about
sense, which can leave people feeling the doctrine is too
the Origin of Suffering in this part. "It is this craving which
focused in the negative.
produces rebirth..."
In Buddha's time, life and death were a more immediate
Which craving? The wish to be rich, glamorous, famous,
concern, and for most life was short, and death was fright
powerful; to benefit at the expense of others, not knowing
ening.
what is enough, endlessly chasing after "experiences" which
In the modern era, life is longer for most, but death is still a
are hollow of any other value.
frightening, if slightly more distant concern.
The craving for existence, being so fearful of death that
In this instance, 'unsatisfactoriness' is more easily compre
there's no living; craving for non-existence, so focused on
hended; striving for material wealth can be found to be hol
death that there is no life.
low; working just to get by is difficult; doing this or that to
Wherever one wishes for what they can't have, for whatever
be entertained loses its novelty.
reason, an undercurrent of craving for that thing will persist.
Unsatisfactoriness can arise through changes of circum
It will cause one to create offences for which they may later
stance, work pressures, having few choices, unmet expecta
suffer.
tions, jealousy, anger, loss, health problems, even seeking
All those little daily frustrations, petty jealousies, envious
after "spirituality."
ness, all sufferings large or small, are reactions to the world
Buddhism does not fall under the regime of 'spirituality.' The as they occur. Dharma is an eminently practical and applicable method of
One can't control the world, but one can control how one
becoming a more whole person, one not phased by the va
reacts to the world.
garies of daily life. In becoming a calmer, more patient, less reactive person, the people around us also benefit. 26
Like driving a car, one doesn't simply hop in and suddenly arrive
Comment:
at a destination. One gets in and takes control. But even then,
The Noble Eightfold Path; a stroke of pure genius on behalf of
there is a process; start the car, select an appropriate gear, be
Buddha.
fore one can operate the functions of the car. Just getting in and Right understanding; comprehending the truth of the Noble going through the process of starting, still won't have one arrive
Truth of Suffering.
at the destination. One could steer, but without acceleration,
Right thought; comprehending the truth of the Noble Truth of
one still gets nowhere, despite having engaged in the process,
the Origin of Suffering.
and taken some control by taking the wheel. One could just step Right speech; comprehending the truth of the Noble Truth of on the accelerator, and not take the wheel. This might take you
the Cessation of Suffering, and renouncing attachment to crav
somewhere, but without proper guidance, it would most likely
ings, one repents of previous offences.
be directly to the scene of a wreck.
Right action; comprehending the truth of the Noble Truth of the
To take control of oneself is to engage the process, and with the Eightfold Path, as the way to the complete cessation of suffering, guidance of the Dharma, coupled with enough energy from one
one takes to the Path.
self, it becomes possible to never suffer from the world, to gen
Right livelihood; having comprehended the Noble Truth of
erate happiness from within independently of external circum
Suffering, one makes their way in the world causing no harm.
stances.
Right effort; having comprehended the Noble Truth of the Origin
It is necessary to investigate ones mind carefully, and pull each
of Suffering, one keeps oneself resolutely on the Path.
craving out by the root.
Right mindfulness; having comprehended the Noble Truth of the
Look at it, and realise that for most people, cravings unsatisfied
Cessation of Suffering, one carefully roots out each craving.
will control the course of their life, and the quality of their be
Right concentration; having comprehended the Noble Truth of
haviours.
the Eightfold Path, one assimilates the Path into themselves, and
It is through a proper and honest investigation of ones own
brings benefit to the world.
mind, that one is able to understand the minds of others, see
Here the core of Abhidhamma is found; Sila (morality); Praùùa
their sufferings big and small, and to generate a deep compas
(wisdom); Samahdi (meditation). The Path is subtle. It appears
sion for the world.
almost trite on the surface, but it requires actual decisions one takes themselves, and actual work to make it happen. There is no person so far beyond redemption, that could not
Sutta:
make the Path their effort, and know within themselves that it
"The Noble Truth of the Cessation of Suffering is this: It is the
was so.
complete cessation of that very craving, giving it up, relinquish
Such was the experience of Ashoka, who despite his early life of
ing it, liberating oneself from it, and detaching oneself from it.
inflicting unspeakable violence, war and terror, in one instant realised the misery he had caused, and became the greatest
"The Noble Truth of the Path Leading to the Cessation of Suffer
Emperor, of a great empire. It is largely thanks to Ashoka that
ing is this: It is the Noble Eightfold Path, and nothing else, name
knowledge of the Buddhas life didn't disappear entirely.
ly: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concen tration.*2+
27
Sutta:
the light that arose in me concerning things not heard be
"'This is the Noble Truth of Suffering': such was the vision,
fore. 'This Path leading to the cessation of suffering, as a
the knowledge, the wisdom, the science, the light that
noble truth has been developed': such was the vision, the
arose in me concerning things not heard before. 'This
knowledge, the wisdom, the science, the light that arose in
suffering, as a noble truth, should be fully realized': such
me concerning things not heard before.
was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard be
"As long as my knowledge of seeing things as they really
fore. 'This suffering, as a noble truth has been fully real
are, was not quite clear in these three aspects, in these
ized': such was the vision, the knowledge, the wisdom, the
twelve ways, concerning the Four Noble Truths,*3+ I did not
science, the light that arose in me concerning things not
claim to have realized the matchless, supreme Enlighten
heard before.
ment, in this world with its gods, with its Maras and Brah mas, in this generation with its recluses and brahmanas,
"'This is the Noble Truth of the Origin (cause) of Suffering':
with its Devas and humans. But when my knowledge of
such was the vision, the knowledge, the wisdom, the sci
seeing things as they really are was quite clear in these
ence, the light that arose in me concerning things not heard
three aspects, in these twelve ways, concerning the Four
before. 'This Origin of Suffering as a noble truth should be
Noble Truths, then I claimed to have realized the matchless,
eradicated': such was the vision, the knowledge, the wis
supreme Enlightenment in this world with its gods, with its
dom, the science, the light that arose in me concerning
Maras and Brahmas, in this generation with its recluses and
things not heard before. 'This Origin of suffering as a noble
brahmanas, with its Devas and humans. And a vision of
truth has been eradicated': such was the vision, the
insight arose in me thus: 'Unshakable is the deliverance of
knowledge, the wisdom, the science, the light that arose in
my heart. This is the last birth. Now there is no more re-
me concerning things not heard before.
becoming (rebirth).'"
"'This is the Noble Truth of the Cessation of Suffering': such
This the Blessed One said. The group of five monks was
was the vision, the knowledge, the wisdom, the science,
glad, and they rejoiced at the words of the Blessed One.
the light that arose in me concerning things not heard be fore. 'This Cessation of suffering, as a noble truth, should be
When this discourse was thus expounded there arose in the
realized': such was the vision, the knowledge, the wisdom,
Venerable Kondaùùa the passion-free, stainless vision of
the science, the light that arose in me concerning things not
Truth (dhamma-cakkhu; in other words, he
heard before. 'This Cessation of suffering, as a noble truth
attained sotapatti, the first stage of sanctity, and realized:
has been realized': such was the vision, the knowledge, the
"Whatever has the nature of arising, has the nature of ceas
wisdom, the science, the light that arose in me concerning
ing."
things not heard before.
Comment: "'This is the Noble Truth of the Path leading to the cessa
"Whatever has the nature of arising, has the nature of ceas
tion of suffering': such was the vision, the knowledge, the
ing."
wisdom, the science, the light that arose in me concerning
This is a universal law. All formations are subject to dissolu
things not heard before. 'This Path leading to the cessation
tion, without exception. It is true for things which are
of suffering, as a noble truth, should be developed': such
formed, whether what is formed is a table or a thought; a
was the vision, the knowledge, the wisdom, the science,
star or an emotion; a universe or a human.
28
Sutta:
Comment;
"Now when the Blessed One set in motion the Wheel of Truth,
And so it was, that the Blessed one set the Matchless Wheel of
the Bhummattha devas (the earth deities) proclaimed: "The
Truth in motion in the Deer Park at Isipatana, near Varanasi.
Matchless Wheel of Truth that cannot be set in motion by re
After Buddha had attained enlightenment, he was not immedi
cluse, brahmana, deva, Mara, Brahma, or any one in the world,
ately disposed to spreading the word of his achievements, think
is set in motion by the Blessed One in the Deer Park at Isipatana
ing "are there people who would understand, who could com
near Varanasi."
prehend what has been realised through such difficulty." Brahman appeared before the Buddha and begged him to teach
Hearing these words of the earth deities, all the Catummaha
the Dharma, saying "let the Happy One teach the wonderful
rajika devas proclaimed: "The Matchless Wheel of Truth that
Dharma, there are beings in the world with little dust in their
cannot be set in motion by recluse, brahmana, deva, Mara, Brah
eyes, who will pass into rebirth, but who upon hearing the won
ma, or any one in the world, is set in motion by the Blessed One
drous dharma, will heed the teaching and the dust will fall away
in the Deer Park at Isipatana near Varanasi." These words were
from their eyes."
heard in the upper deva realms, and from Catummaharajika it
Are you one with little dust in their eyes?
was proclaimed in Tavatimsa... Yama... Tusita... Nimmanarati... Paranimmita-vasavatti... and the Brahmas of Brahma Parisajja... Brahma Purohita... Maha Brahma... Parittabha... Appama
Notes
nabha... Abhassara... Parittasubha... Appamana subha... Sub
1.The Perfect One, one attained to Truth. The Buddha used it
hakinna... Vehapphala... Aviha... Atappa... Sudassa... Sudassi...
when referring to himself. For details, see The Buddha's Ancient
and in Akanittha: "The Matchless Wheel of Truth that cannot be
Path, Piyadassi Thera, Buddhist Publication Society, Kandy, Sri
set in motion by recluse, brahmana, deva, Mara, Brahma, or any
Lanka, p 17, n.4.2.For a very comprehensive account of the Four
one in the world, is set in motion by the Blessed One in the Deer Noble Truths read The Buddha's Ancient Path, Piyadassi Thera, Park at Isipatana near Varanasi."
Buddhist Publication Society. Kandy, Sri Lanka (Ceylon).3.As the previous paragraphs indicate, there are three aspects of
Thus at that very moment, at that instant, the cry (that the
knowledge with regard to each of the Four Noble Truths: 1. The
Wheel of Truth is set in motion) spread as far as Brahma realm,
knowledge that it is the Truth (sacca-ñana). 2. The knowledge
the system of ten thousand worlds trembled and quaked and
that a certain function with regard to this Truth should be per
shook. A boundless sublime radiance surpassing the effulgence
formed (kicca-ñana). 3. The knowledge that the function with
(power) of devas appeared in the world.
regard to this Truth has been performed (kata-ñana). The twelve ways or modes are obtained by applying these three aspects to
Then the Blessed One uttered this paean of joy: "Verily Kon
each of the Four Noble Truths.
dañña has realized; verily Kondañña has realized (the Four Noble Truths)." Thus it was that the Venerable Kondañña received the name, "Añña Knondañña' — Kondañña who realizes."
Alternate translations: Ñanamoli | Harvey | Thanissaro
Michael Cannon
29
Once upon the time there was an old farmer who had worked his crops for many years. One day his horse ran away. Upon hearing the news, his neighbors came to visit. “Such bad luck,” they said sympathetically. “Maybe,” the farmer replied. The next morning the horse returned, bringing with it three other wild horses. “How wonder ful,” the neighbors exclaimed. “Maybe,” replied the old man. The following day, his son tried to ride one of the untamed horses, was thrown, and broke his leg. The neighbors again came to offer their sympathy on his misfortune. “Maybe,” answered the farmer. The day after, military officials came to the village to draft young men into the army. Seeing that the son’s leg was broken, they passed him by. The neighbors congratulated the farmer on how well things had turned out. “Maybe,” said the farmer.
Source : http://truecenterpublishing.com/zenstory/maybe.html
Brier
30
4 Vow Poem
Transcending saving and not saving, the sentient beings are saved. In this moment, where are the Š Malintha Perera
sentient beings?
The cycle of Samsara continues... The Bodhisattva vows to be a light for those who wish to exit. The light is peace and clarity. The dark does not oppose light.
With still mind there is nothing to do, nothing to wake to; still mind has no use for Dharma Gates.
Practice into Buddha’s refuge. How can the truth be surpassed? Live in accordance with the Way, and without effort, it is fully embodied.
Jason Polk
31
I’m sending to you just a lonely whisper still gurgling
Š Malintha Perera
through the draw-well of my soul
A solitary piece of the silent blue sky tears-up to shreds the clamour of the mists
At dawn: the pain of the bleeding sky Torn-up to pieces by the sun
Lucian Dantes
32
Nothing is utterly gone. Ephemeral petals shaken-down arise and die as well within the endless, ageless space of my conscience.
nothingness: just a firefly that breathes out onto the abysmal sail of the deep, which floats through the utterness.
Lucian Dantes
33
My life in whole can be a quest: such quest and such a life’s not wasted: finding the perfect blossom in all the cherry trees.
And still
© Malintha Perera
it takes one’s death to really see from deep within and just to utter with one’s ending breath: that all the blossoms in the cherry trees are flawless.
A dedication to Katsumoto, a main character from the movie „The Last Samurai” - 2003
Lucian Dantes
34
A thief may harm a thief ; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm. Dhammapada Verse 42 Nandagopalaka Vatthu Paul Lockey 35
釣鐘にとまりて眠る胡てふかな 蕪村
a butterfly sits on the temple bell sleeping
Yosa Buson (1716-1783)Japanese poet
translated by Yumino Aoiro
Yumino Aoiro (青色 弓乃)
36
Bussokusekika 仏足石歌 (The Buddha Footprints Poems)
Bussokusekika》 御足跡造る石の響きは天に到り地さへ揺すれ父母がために諸人のために
(作者不詳)
glorious Buddha footprints are carved on the stone the chisel's sound reaches to the sky besides it resounds on the ground for my father and mother and for all the people
(This poem by anonymous composer in the 8th century. And translation by Yumino Aoiro )
These poems are carved on the inscription, it stands next to the stone of Buddha footprints at Yakushiji temple in Nara Prefecture Japan. Bussokusekika written in 5-7-5-7-7and7 syllables style ( the sum of 38 syllables ) in Japanese language. This style is called "Bussokusekika-tai 仏足石歌体". Bussokusekika were written during about the 8th century, and it disappeared after that.
Yumino Aoiro (青色 弓乃) 37
Kanchan Chatterjee
38
I'd Rather Be a Cloud These Days
After the rains the grass look young, the footprints, the birds have disappeared.
I've always dreaded Spring rains, it somehow throws me into a no mans land, an in between land, a nowhere land & to top it all it's a no moon night & I've noticed the carburetor of my bike skips a beat or two these days, damn...
It's the last day of February (this year it'll have 28 days, the calendar says...)
I lie on the grass, by my bike, watch the sky
I'd rather be a cloud these days I guess...
Kanchan Chatterjee
Kanchan Chatterjee is a 49 year old male working in the Indian Customs. He writes haiku and short poems. He is interested in Photography and spiritualism and travelling and poetry. 39
Kanchan Chatterjee
40
Kanchan Chatterjee
41
mountain stillness streams bell signals return sit meditation away eternal silence fills bright mountain night mind shimmering reflections forest breezes see silver moonlit leaves rustling woods hear stream blurred murmurs
Š Malintha Perera
glimpses chatter past deep gurgle songs unheard flows descending cushion stillness moving hearing silent heartbeat way reflects now breath touched nostrils forest mountain merits now upright sitting sits meditation away bell signals return mountain stillness streams
Geoffrey Henshall
42
a
The Call of Ranges
Distant curves of wisdom Earths belly moving with rising breath Heart givers leaping wholly out Love longing falls to abyssal voids All for love Fires met with eternal flame Seekers of the word silk Weavers of the worlds winter shawls Lining shadows with mirror light Illuminaries for the wordless dark All for love Standing torn to hold the winds Seeing light to know the sun Ladder thoughts bridging skies to soils Faith steps up the rungless climb Belief gathers the mist as rock All for love Calls mirrored from horn to horn Within the stomachs of two forms Rising on this Phoenix moment Caught hot-red in a handed cast As wisdom for this ages last All For Love mF
43
Mahamaya’s Dream Š The Light of Asia
Maha Maya is a spirit goddess of the great illusion, known for her tremendous powers to give and take, also known for her seductive skills to enchant and destroy many seekers from their path, was summoned to assist in the mission of the birth of Siddhartha, from the realms of pure consciousness to incarnate as a human being. It's a divine plan and order in which the entire nature had become a partner, with twelve solar Gods, moon, stars, angels, gods and goddesses, trees, streams, birds and all. It was a sacred and secret mission conspired for the manifestation of the unmanifested ,the infinite to become fi nite .The task was not simple , it's beyond the human intelligence or awareness.
Devi Mahamaya became the wife of king Suddhodhana, and she became the womb to transform the pure conscious ness, energy into matter, the form less to incarnate with a form. Queen Mahamaya's womb was purified and then during one of the full moon day probably the full moon of Ashadha, which is celebrated as Gurupurnima in India and it is the sacred " Esala Poya " which arrives few days earlier to summer solstice , Devi Mahamaya experienced as some kind of supernatural energy enters into her body . 44
Each day of the gestation was a regulation, a course of synthesis guided and guarded by many seers, gods to tune body to with stand high energies. Many mysterious events followed for which she remained as a specta tor and witnessed the drama.
Nine full moon courses completed and Devi Mahamaya was on the way to her grand parents palace.
It was the tenth full moon day of Vaisakha , passing through the Lumbini forest, she got down from palanquin, strolled in the forest, and was gracefully drawn towards a Sal tree, which is famous for it's mystic healing, and disinfectant properties, strength, she held firmly a lower branch , her feet rested on its it's root , she was in a perfect yogic posture called Sala Bhanjika , and she went to trance, the baby was born, it's not correct to call it as delivery ,as the child emerged from right side of her body. The new born was named as Gotama, his right brain was stimulated highly during his growth and it's development played a remarkable change in his thought process.
The entire forest is experienced bliss, and it has celebrated the birth of cosmic consciousness.
Maya the great spirit which creates illusion has given birth to a mystic boy, who later illustrated the world how to over come and grow above the illusion.
When Maya the mother is the cause of attachment , her son discovered techniques of detachment , when she captures the intelligence to oscillate between past and future her son demonstrated how to remain with the self, being with.
When Maya is the creator of the principle of mind which creates desires and suffering her son had mastered to end the suffering of the entire world by leading a life distinguishing between the need and necessity. His arrival to the earth has created a revolution which is still alive .His observation of mind and it's activity, approach to tackle any problem was extremely scientific and based on profound enquiry, logical there fore universally applicable .
Balireddi Indumathi 45
Each time I stand in front of you, I become a beggar. I feel low but I can't help. My emptiness has No boundaries........ Breath after breath The desires raise, Like wild fire......... With cupped hands .. Once again I begged .... To raise me above ... the status of a beggar... You chuckled, and gifted me.. A begging bowl....... My restlessness ended. My path appeared clearly.. My bowl filled, ego lost, I smiled with Buddha.
Balireddi Indumathi
46 Š Malintha Perera
If There Isn’t Anyone Who Is There
Father, as you lie dying, this pain does not belong to anyone.
Father, as you lie dying, this sadness does not belong to anyone.
There is pain and sadness There is life and death
There is cancer
Š Malintha Perera
in bones in a body you call yours
But none of this belongs to anyone
If there isn’t anyone who is there, who is it that could suffer?
Jonathan Neske
47
If you fear pain, If you dislike pain, don’t do an evil deed in open or secret. If you’re doing or will do an evil deed, you won’t escape pain : © Malintha Perera
It will catch you even as you run away.
Udana : 5.44
Mulyadi Kurnia
48
One Love Lotus
We shine cos we are divine, the wonderful Lotus rhyme...
Sunshine and a cloudy day, sunbeams when the skies are grey...
It's like money without pay, or laughter on a solemn day...
One love, one heart, every breath a fresh start...
One love, one destiny, blessedly serenity...
All beings will enlighten their karma soon ripen...
The lotus of one love, a divine blessing from above... Š Malintha Perera
BupSahn Sunim
49
The Great Renunciation Each day with my children moving deep into their teens I fight with this desire to visit the temple more often. Having read about Siddhartha, what kind of horse was it who wanted to jump those high palace walls if the gates had not opened ? The only walls that I have to cross are those of my own erected from sutras. Words in different shapes and curves, far better than my own notes in faded pencil.
Kanthaka died from a broken heart having seen the prince leaving Š The Light of Asia
after shaving his head and disrobing the royal clothes. A royal horse just like this image that I’ve built as to what the path would be. Will it too die if I renunciate this craving for solitude ?
Who would be there to offer me robes and a bowl just like the Maha Brahma, this shape of an adobe of nothingness.
Tricking emptiness to vomit seeing the colour of cherry petals. Charioteers are far tougher to handle unlike the royal horse. They have stories about the four sights. Generations of them. So many gates barred with logs and locked with ancient padlocks. 50
Renunciating this desire to renunciate. Seeing that there are no hands, what is the sound when two hands clap ? But the sound is there and when it hits us it hurts.
This place within the palace, hidden is the only place where not even mara can find.
Here infront of you. Within you. These black letters you are reading. The feeling of your fingers holding your phone. Warm ? Cold ? The sensations of your buttocks touching the chair. Your breath curling in the abdomen.
Tell me . How do you like this feeling of renunciation now ? This great renunciation ?
Malintha Perera 51 Horse image : http://tattooimages.biz/picture/58322-watercolor-half-splashed-horse-tattoo-design/
Malintha Perera
52
A Glimpse from the Anatta-lakkhana Sutta
Impermanence. What is this painful feeling ? It changes from moment to moment. Next moment I will forget this and smile or things will get worse. Who is feeling this pain ? Is there a person who feels this ? A pile of aggregates.
Suffering. Who is feeling this happiness ? This will not last. It will be over this moment. I will be sad the next. I will be disappointed to let this feeling of happiness go. Will think about it later. Crave for it. Suffer that it is not there and suffer to get it again. Who is feeling this suffering ? Is there a person who feels this ? A pile of aggregates.
Not self. What is this state of equanimity ? This will change the moment when someone hurts me or praises me. I will be crying or I will be smiling the next moment. I have no power over this feeling. I have no power over the form that influences me. Who is that feels this way ? Is there a person who feels this ? A pile of aggregates. Malintha Perera 53
There are no roses, And no gardens, Only the wind that blows, Under a mute sun,
And faded memories, And ephemeral desires,
In the ghostly shadows, Of dreamt pasts and futures,
And the imprints in the sand, That once your feet caressed,
Like shipwrecks dull and bland, At the shore lie worldless.
Inspired the book “Kamma & The End of Kamma “ by Ajahn Su citto Fabien Todescato
54
"Seeing creatures flopping around, Like fish in water too shallow, So hostile to one another! —Seeing this, I became afraid.
This world completely lacks essence; It trembles in all directions. I longed to find myself a place Unscathed—but I could not see it.
Seeing people locked in conflict, I became completely distraught. But then I discerned here a thorn —Hard to see—lodged deep in the heart.
It’s only when pierced by this thorn That one runs in all directions. So if that thorn is taken out— one does not run, and settles down."
An excerpt from “The Thorn in Your Heart “ (Selections from the Attadaṇḍa Sutta) - Sutta Study ~ Andrew Olendzki
https://www.bcbsdharma.org/article/the-thorn-in-your-heart-selections-from-the-attada%e1%b9%87%e1% b8%8da-sutta/
Fabien Todescato
55
Book Review
Kamma and the End of Kamma ~ Ajahn Succito
At the core of the kammic process is the impersonal momentum of intentionality, of the semi persistent dynam ic equilibrium of volitional formations resting on ignorance, that sustains the fluid continuity of our mindstreams as they meander in samsaric realms of delight and plight, crossing over the chasms of the ceasing and arising of consciousness, be it from moment to moment as the unremitting bombardment of contact between senses and sense objects prompts rebirth into grasping awareness to occur again and again, or at the more coarse level of physical death, at the breaking up of the mind body process.
However lawful and impersonal that process may be, the non linearity, chaotic determinism and complexity of kammic causation, typically formulated in chains of volatile causes operating on the terrain of more permanent conditions, still allows for some leeway wherein, like grain of sands in a complex mesh of cogwheels ending up eroding and bringing to a grinding halt the cold machinery of suffering, a patient practice of cultivation can be brought to bear so as to slowly but inexorably transform the nature of the terrain of our conditioning, and extin guish the transpersonal and transmigratory fire of grasping that consumes us all.
Ajahn Sucitto offers in his book a unique two pronged attack of the theme of kamma, both from an inner - so to speak - subjective and contemplative standpoint, but also from an outer analytical perspective grounded in his keen understanding of the canonical texts. Using an uncluttered language, replete with simple contemporary metaphors, Ajahn Sucitto makes plain the inner workings of the mechanics of dependent origination cycling in our minds, and at the same time draws on his extensive meditative experience to pragmatically orient us to wards the practice of the kamma leading to the extinction of the kammic fire, namely the Noble Eightfold Path.
56
With Metta A few pithy excerpt for the impatient: “Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice leading to the cessation of kamma should be known.” “As long as mental consciousness clings to an action – bodily, verbal or psychological – it gives rise to a mental consciousness which is given a personal form by that same clinging. Such action creates the impression of a self who is the result of that action, and is ‘flavoured’ by the ethical quality of that action. To put it simply: it’s not so much that I create kamma, but that kamma creates ‘me.’” “However in this admonition there is also the message that liberation from this samsara is possible: through clearing, letting go, and the ‘ceasing’ of those very energy patterns that carry cause and effect – and 'me'.” “Like one’s personal genetic code, the sankhara retain our kammic blueprints, and so from day to day we remain the same person in relative terms.” “The good news is that we aren’t as embedded in samsara as it might seem. Not every aspect of mind is caught up in outflows. We can ‘know’ the outflows. And it is only the outflows that have to be eliminated.” “The action that prepares for and culminates in this cutting off is the noble path, the Eightfold Path that the Buddha taught. Practising this is the kamma that leads to the end of kamma.” “In brief, when you know how it works, and you have the skills and tools to deconstruct the programs of consciousness, you can stop doing samsara.” “This practice doesn’t so much extract the person from samsara as switch off the samsaric process for that individual awareness.” “Therefore I stress the centrality of understanding causality as a key to Awakening because it makes practice a whole-life way, rather than a meditation technique.” “It underlines the truth that samsara is a habit, not a place.” “The teachings on kamma therefore encourage a sense of responsibility for action; the responsibility to give attention to the many conscious and half-conscious choices we make in terms of what we do.” “There’s a lot of other people’s good kamma in this book – and I wish that this will continue to lead them on towards greater well-being and freedom.”
Fabien Todescato
57
Jata Moon carrying water
Malintha
I have forgotten my begging bowl
hidden moon
Nicholas
writing a letter in the dark
midnight
N
scent of the incense stick as it burns itself
to the core
M
of a mosquito hum
pale blossoms
M
on the pathway to my zendo
I imitate the crickets
N
not quite right
night sky
N
do I deserve myself?
58
to hold my loose hair
M
in a jata made with silk
it's the moon
M
that has stopped to peep at me chanting
dust circulates
N
in the air of om
N
cool breeze my forehead touches master's feet
as I gasp at the dew
M
like blossoms on his skin
making bridges
M
with our mudra we sit face to face
contemplating emptiness
N
an acorn hits me on the head
Nicholas Klacsanzky
Malintha Perera 59
Reciting prayers, I beg for forgiveness, from the ants I kill under my feet, begging for my alms.
krishna mohan
Crushed by feet of fate My back paralyzed My eyesight lost My powerful mandibles are no more useful, My ego of ant ness still bargaining with life; My breath stopped and my spirit freed from the body. The liberated soul thanked the feet , for helping to shed my ego of being an Ant. Balireddi Indumathi
My ' I' ness merged with infinite.
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Stephanie Mohan
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A Dedication to Yanty Tjiam
peeling potatoes outward, easily finished inward, not so well
mengupas kentang ke arah luar, gampang ke arah dalam, tidak
swallows shout to each other, the clock strikes one
burung layang-layang bersahut-sahutan, jam berdentang sekali
Yanty Tjiam
Yanty Tjiam (1981–2015) was a beloved haiku poet from Indonesia. She was the eldest sibling and is sur vived by her family and 2 younger brothers. She studied at North Sumatra University,
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Yanty's Butterfly (International Haiku Anthology Dedicated to Yanty Tjiam)
place of worship the sky and earth lend their space Yanty Tjiam
Yanty's Butterfly is an international haiku anthology dedicated to Yanty Tjiam (1981-2015), and her family. Yanty was a haiku poet who passed away in 2015. She was a beloved member of our Haiku Nook communi ty on Google+. In honor of Yanty, 20 poets from Canada, the U.K., Germany, Persia, Sri Lanka, Ukraine, South Africa, Taiwan, the Philippines, and the U.S. have come together to create this anthology. In the spirit of Yanty Tjiam, and global connectedness, our anthology embodies a transformative power all its own. Yanty's Butterfly consists of over 600 poems, spanning the variety of haiku forms: three-line haiku, two-line haiku, one-line haiku, four-line haiku, traditional haiku (5-7-5), concrete haiku, tanka, and haibun.
Featuring haiku from Yanty Tjiam, George Klacsanzky, Fei Zhan, and award-winning poet, Alan Sum mers, Yanty’s Butterfly is an essential addition to the haiku literature of the 21st century
Read Yanty's Butterfly and Make A Difference. All proceeds from Yanty's Butterfly are donated to Yanty’s family, and to 2 charity organizations: The Hunger Project, and ActionAid.
Yanty’s Butterfly is now available in ebook, and paperback formats on amazon, barnes and no ble, lulu, iBookstore, and kobo websites. Source : https://jsalzer.wixsite.com/yantysbutterfly
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Anumodana (dedication of merits )
Š Malintha Perera
May all distresses be averted, May every disease be destroyed, May there be no dangers for you, May you be happy & live long. For one of respectful nature who constantly honors the worthy, Four qualities increase: long life, beauty, happiness, strength !
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Š Malintha Perera
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