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Khyenrab

Terms in Theravada

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Hi, Karuno

 

Could you please explain the terms "stream-enterer", "once-returner" and "never-returner"? We are having some problems with defining what these mean in terms we understand.

 

Thank you :)

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Guest karuno

Greetings, :D

 

I will try to explain shortly...

 

sotapanna or Stream winner is a person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth (Fetter that binds the mind to the cycle of rebirth: self-identification views (sakkaya-ditthi), uncertainty (vicikiccha), grasping at precepts and practices (silabbata-paramasa) and has thus entered the "stream" flowing inexorably to nibbana, ensuring that one will be reborn at most only seven more times, and only into human or higher realms. [more >> ]

 

Sakadagami or Once-returner is a person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth and has weakened the fetters of sensual passion and resistance, and who after death is destined to be reborn in this world only once more.

 

Anagami or Non-returner is a person who has abandoned the five lower fetters that bind the mind to the cycle of rebirth and who after death will appear in one of the Brahma worlds called the Pure Abodes, there to attain nibbana, never again to return to this world.

 

And arahant is a person whose mind is free of defilement or kilesas, who has abandoned all ten of the fetters that bind the mind to the cycle of rebirth, whose heart is free of mental effluents, and who is thus not destined for further rebirth. Arahant is also a title for the Buddha and the highest level of his noble disciples. !:!

 

So all fetters (samyojana) are:

self-identification views (sakkaya-ditthi),

uncertainty (vicikiccha),

grasping at precepts and practices (silabbata-paramasa);

sensual passion (kama-raga),

resistance (vyapada);

passion for form (rupa-raga),

passion for formless phenomena (arupa-raga),

conceit (mana),

restlessness (uddhacca),

and unawareness (avijja).

 

 

Hopefully it will be helpful. :P

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Hi,

Thank you very much. :D I must say i am a little bit puzzled, because "things" are a little differently defined in the Tibetan Buddhist Tradition, i will try to find some similarities, although the Bodhisattva Path implies coming back, again and again, to liberate all mother sentient beings. From Geshe Rabten Rinpoche:

There are five successive paths on which a bodhisattva develops:

  1. The path of accumulation (sambharamarga)

  2. The path of training or preparation (prayogamarga)

  3. The path of seeing (darshanamarga)

  4. The path of intense contemplation (bhavanamarga)

  5. The path of liberation or no more training(vimuktimarga)  

 

When bodhicitta has been developed until it is natural and intrinsic, the bodhisattva has completely obtained the sambharamarga (which has lower levels before this point). Then many spiritual powers (rddhi) are attained, such as psychic power (mahabhijna), which enables the bodhisattva to know other people's thoughts, to know the past and future events of other beings' lives, to fly, to have multiple bodies, and so forth. A bodhisattva does not concentrate on these techniques specially to get a particular power; these powers come naturally. But the bodhisattva is able to put them to good use because these powers aid greatly in seeing the karma, spiritual development and potentialities of other beings, and whether or not they are in a state where they can be helped escape from samsara. The bodhisattva can see at which place beings can receive teachings from the buddhas and bodhisattvas in the various buddha-fields. 14 Many other virtues also accrue to the bodhisattva.  

More:http://www.lamayeshe.com/otherteachers/rabten/gpl_fivepaths.shtml

But from the point of view of accumulation of Wisdom, we can definitely say that an Arya (the Noble One, who has realized emptiness, Nirvana), does not have to take another re-birth, is free from samsaric existence, although not a fully Enlightened Buddha yet. He lack the Perfection of Wisdom and accumulation of merits with the enlightened attitude of Bodhicitta on the 10 Bodhisattva grounds.

So, "stream-enterer" and "once-returner" might mean that an individual is on the Path of Preparation. Although this cannot be completely tru, becase the Path of Accumulation starts with the realization of Bodhicitta, the Awakening Mind. Hum :// A bit lost now... Will think about it :)

There are ten levels of arya-bodhisattva:

  1. The joyous (pramudita)

  2. The stainless (vimala)

  3. The light-maker (prabhakari)

  4. The radiant (arcishmati)

  5. The very hard to conquer (sudurjaya)

  6. The turning-toward (abhimukhi)

  7. The far-going (durangama)

  8. The unshakable (acala)

  9. The good mind (sadhumati)

 10. The cloud of dharma (dharmamegha)

Best regards,

Khyenrab

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Tashi Delek.

 

I understand that:

1. the stream winner is the one who attained the path of accumulation (sambharamarga); the intention to definitely emerge from suffering and its causes, which is also known as renunciation. By developing renunciation, one develops the desire to attain the happiness of liberation. The Mahayana wish for liberation includes great compassion (Bodhicitta or the mind of Enlightenment) in order to free all sentient beings from suffering.

2. the once-returner is the one who attained the path of training or preparation (prayogamarga); one conceptually realises emptiness. The emotional obscurations (disturbing emotions+misapprehension of self) are not abandoned, but they are rendered impotent.

3. the non-returner is the one who attained the path of seeing (darshanamarga); one perceptually realises emptiness. The acuired misapprehension of self (is the one, which one adopts under the influence of philosophical ideas or certain reasons one is exposed to) and its karmic seeds can no longer remain in the mind and are abandoned.

4. the arahant is the one who attained the path of intense contemplation (bhavanamarga); it is called the path of meditation; the instinctual misapprehension of self (that one has always been subject to through habit) and its seeds are abandoned in nine cycles.

5. the Buddha is the one who attained the path of liberation or no more training(vimuktimarga); Buddhahood, no-more-learning.

 

One proceed through the path of seeing and through the path of meditation by attaining first an uninterrupted path in which one applies the direct antidote to one level of emotional obscurationn, and having abandoned them, one attains a liberated path. This occurs for each of the Bodhisattva grounds until one attains the liberated path of the eight ground. The liberated path of the eight ground is attained together with the true cessation of all disturbing emotions - the emotional abandonments of the path of meditation.

 

The uninterrupted paths and liberated paths occur each on the path of seeing and multiple times on the path of the meditation, once apiece for each of the ten grounds. Each uninterrupted path acts as a direct antidote to a corresponding level of obscuration. A liberated path arises once the preceding uninterrupted path has finished abandoning the corresponding level of obscuration.

 

All these and more you can find in the book "Medicine for the mind", Chenrezig Institute.

Best regards,

Simona

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All these and more you can find in the book "Medicine for the mind", Chenrezig Institute.
Thank you. :) Can i ask please who is the author of this book?

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Tashi Delek,

 

1. the stream winner is the one who attained the path of accumulation (sambharamarga); the intention to definitely emerge from suffering and its causes, which is also known as renunciation. By developing renunciation, one develops the desire to attain the happiness of liberation. The Mahayana wish for liberation includes great compassion (Bodhicitta or the mind of Enlightenment) in order to free all sentient beings from suffering.

2. the once-returner is the one who attained the path of training or preparation (prayogamarga); one conceptually realises emptiness. The  emotional obscurations (disturbing emotions+misapprehension of self) are not abandoned, but they are rendered impotent.

3. the non-returner is the one who attained the path of seeing (darshanamarga); one perceptually realises emptiness. The acuired misapprehension of self (is the one, which one adopts under the influence of philosophical ideas or certain reasons one is exposed to) and its karmic seeds can no longer remain in the mind and are abandoned.

4. the arahant is the one who attained the path of intense contemplation (bhavanamarga); it is called the path of meditation; the instinctual misapprehension of self (that one has always been subject to through habit) and its seeds are abandoned in nine cycles.

5. the Buddha is the one who attained the path of liberation or no more training(vimuktimarga); Buddhahood, no-more-learning.

This is quite surprising, as there are quite some other sources (Hopkins, Berzin, Geshe Roach, ...) stating differently, that is: stream enterer - path of seeing and so on.

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Guest karuno

Greetings,

 

I will try to reply to your last writings.

 

although the Bodhisattva Path implies coming back, again and again, to liberate all mother sentient beings

So I will ask, who is a sentient being?

There are so much of our conditioning which is predicated on the assumption that there is such a thing as a ‘real’ sentient being. We see ourselves in terms of the limitations of the body and the personality, and we define what we are within those bounds. Then we assume also that other beings are also limited little pockets of ‘beingness’ that float around in the cosmos. But rather than taking the body and personality as the defining features of what we are, we take the dharma as the basis reference point of what we are. (you take the Dharmakaya as the basis reference point.) I think this is a Buddhist practice.

And it’s quite a common expression in the Mahayana Buddhism (for instance in the Vajra Sutra) for the teachings to say such thing as:

“’Living beings are numberless, I vow to save them all.’ And how do you save all living beings? You realize that there are no living beings. That is how you save living beings.” This is very Theravadic. So there I don’t see any reason why we should call Theravada as a selfish path or even a lower path.

 

1. The path of accumulation (sambharamarga)  

2. The path of training or preparation (prayogamarga)  

3. The path of seeing (darshanamarga)  

4. The path of intense contemplation (bhavanamarga)  

5. The path of liberation or no more training(vimuktimarga)

I haven’t heard that before. Darshanamarga could be sottapanna in Theravada view. Sottapanna see the truth, but he is not yet the truth. Then vimuktimarga can be quality of an arahant.

 

But, from the point of view of accumulation of Wisdom, we can definitely say that an Arya (the Noble One, who has realized emptiness, Nirvana), does not have to take another re-birth, is free from samsaric existence, although not a fully Enlightened Buddha yet. He lack the Perfection of Wisdom and accumulation of merits with the enlightened attitude of Bodhicitta on the 10 Bodhisattva grounds.

I don’t understand that. But I fell that this is only condition view which have unenlightened beings. Arahant has finished with everything. Why so much talking about higher stages? Arahant let go everything. He is liberated.

 

And I’ve found Simona’s view about stages very interesting. Maybe it can be Mahayana view, but it is not what has the Lord Buddha said in Pali Canon. Even I personally I do not accept that. Actually I’ve found it quite funny. But these are just views. The goal for all Buddhist traditions is the attainment the path of liberation where is no more training, complete freedom without suffering and without fixed wrong views.

 

The Mahayana in Theravada Paths are actually more similar as we think. Different is just way of teachings, using our own terminology and language, describe experience with different words, etc. So, sometimes you don’t understand my words, and I don’t yours, but it doesn’t matter. These are just words and views. But we have the same goal: liberation of our world. We are together. May I give small example. You are talking how to read and make a very nice cake. And Theravada is teaching how to read and make bread. I might not understand what you are talking about, because your receipt is not the same as mine. And maybe you don’t agree with mine. But it doesn’t matter, does it? We can be feed with both bread or cake. That is the goal – to be fed, to get the taste of the truth.

 

Thank you

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Tashi delek,

So I will ask, who is a sentient being?
You and i. All the people walking around, all the animals...
“’Living beings are numberless, I vow to save them all.’ And how do you save all living beings? You realize that there are no living beings. That is how you save living beings.”
I beleive it would be right to say that you best help all sentient beings, who have all without exception been your kind mothers many times, since beginningless time, to walk on the Bodhsattva Path, reach completey Enlightenment and then lead them to that same enlightened state. Merely realizing their non-inherent existence might liberate us from false notions, but they need the guidance on the Path, to develop vitrue, accumulate merit and Wisdom. Without such guidance (of a virtuous friend) they are lost inside samsara. As the great Lama Je Tsongkhapa teaches:

"Swept away by the stream of the four strong currents,

bound by the fetters of hard-to-stop actions,

trapped in the iron mesh of self-grasping,

smothered in the blackness of ignorance,

they are continuously tortured by the three sufferings.

Such is the condition of our mothers.

Contemplate this situation and develop supreme Bodhicitta."

The goal for all Buddhist traditions is the attainment the path of liberation where is no more training, complete freedom without suffering and without fixed wrong views.
Self-liberation is not the goal of the Bodhisattva Path. The aim is to lead all beings to Buddhahood. And this is not done with Liberating oneself only, but by directly helping them here and now with anything they need. Bodhisattvas who have attained Liberation (Arya Bodhisattvas) come back again and again to help other beings. As the great Bodhisattva Arya Shantideva says:

"For as long as space endures,

for as long as sentient beings remain,

so long may I too abide,

to dispel the misery of the world."

 

Clearly there are some differences in these views, call them what you will. :)

 

With best wishes,

Khyenrab

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Guest Ani.Chödrön

Greetings. :)

 

The Mahayana in Theravada Paths are actually more similar as we think.
I agree: we are growing from the same ground – the Lord Buddha’s holy Teachings; we share the basic practices; and we are striving for complete Liberation. This can be a source of rejoicing, supporting each other and cooperation, for the benefit of ourselves and the others. :P

We can lean on common points or on differences; to my experiences making bridges brings better results (increasing harmony). At the same time i find a variety of approaches enriching, it can help us to establish a large scale view. l-) Nevertheless, to have an eye only for cakes would be a bit unwise practice, if one wants to serve others well. :wink:

 

All the very best,

chödrön

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Indeed, there are some differences… First, Theravada refers only to the Canon Pali, when Mahayana integrate also some other Teachings from the Buddha Shakyamuni, given under higher form of manifestation, and from other Enlightenment Beings after, who have sometime made explicit what was left implicit in some Sutras. Furthermore, we do integrate also the Vajrayana explanations and practices.

 

on the assumption that there is such a thing as a ‘real’ sentient being.
If there wouldn’t be any beings at all, even on a conventional level, why do you have the feeling to live? Why did you became monk? Why to follow any ethic at all??

 

we take the dharma as the basis reference point of what we are (you take the Dharmakaya as the basis reference point.)
So, you think you are composed only of Dharmakaya, as all others ?

 

You realize that there are no living beings.
At all? Even conventionally? Not even imputedly?

 

Why so much talking about higher stages?
May be because there are higher stages? ;) When we climb mointains, sometime we think that the top of the mountain in front of us the the end, the goal. Blindly, we reach it, and sit down... Looking a second time would show that behind that mountain, there was an other one, higher ;)

 

Arahant let go everything. He is liberated
Yes, but, Liberated of what? Till where?

 

Actually I’ve found it quite funny. But these are just views.
Were we are :) What is funny for us (Mahayana) is the fact that Theravada can’t accept the views that we can dedicate our life for the sake of the others, that the others do deserve our Bodhictta :)

And because we do accept this higher views, it opens the door for according Realizations. This higher stages can be achieved only with accumulation of merits; merits coming from practice of Bodhicitta. No wonder Theravada can’t acknowledge them: they don’t see them, as they do not practice Bodhicitta ;)

 

The Mahayana in Theravada Paths are actually more similar as we think
They are indeed on the same ground, same ethic, same Four Noble Truths.

But then, the understanding differs as regarding the understanding of the goal, and consequently the means. Theravada wishes Liberation from Suffering, for their own sake. Mahayana wish Omniscience, for the sake of the others.

 

But nothing new, these differences are known and old :) It doesn't imply that these two traditions are in "opposition". We are both following correctly what the Buddha Shakyamuni taugh :) There were three turns of the Wheel of Dharma :))

 

 

All the best, Gelong T. Shenphen

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Tashi Delek.

You realize that there are no living beings. That is how you save living beings.”
I would rather say that salvation comes by getting rid of the wrong views and things which are not actually happening, and to deny that there are living beings is for sure one of such things.

 

Best regards,

Simona

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if you could give some explanation regarding the five paths, names accordingly and ten grounds.
Copy/pasted from glossary:

- path of accumulation (tib.: tsog lam) - we reach it when we realize renunciation and Bodhicitta (the latter in case of Mahayana path of accumulation).

- path of preparation (tib.: jor lam) - deepening our understanding of reality and emptiness, prepares us for the path of seeing

- path of seeing (tib.: tong lam) - see emptiness directly and become Arya

- path of meditation (tib.: gom lam) - using insight gained in path of seeing we remove obscurations even further. In case of Mahayana path, we progress from first to tenth bhumi (names of the bhumis were stated by Khyenrab before in this topic).

- path of no more learning (tib.: mi lob lam) - achievement of Nirvana (Hinayana path) or Buddhahood (Mahayana path). We become Arhat (Hinayana path) or Buddha (Mahayana path).

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Guest karuno

Greetings, :D

 

My writings are more reflections that absolute truths. :maybe: Please do not expect a lot from me, because I’m not fully liberated being, no an Arahant nor a Bodisattva (I think) nor a Buddha. :cry: I know, bed news. :@

 

About sentient beings: I was talking about ultimate truth. The things of this world are merely conventions of our own creation. So, when we establish them, we proceed to get lost in or blinded by them. This indeed gives rise to difficulty, confusion and struggle. But one of the great challenges of spiritual practice is to create the conventions, pick them up, and use them without confusion. So, then we can be part of different Traditions, we can recite the Buddha’s name or other mantras, bow, chant, follow techniques and rituals, identify ourselves as Tibetan or Theravada Buddhist, and then, without any hypocrisies, also recognize that everything is totally empty. There is no Theravadan Buddhist. There is no Mahayana Buddhist. Neither big mountain nor small mountain. If you think you are somebody, you are totally lost. But liberation is no grabbing onto something and identify with self or we think it is meaningless and reject it, since it’s not real anyway. So the Middle Way is the simultaneous holding of the conventional truth and the ultimate truth, and seeing that the one does not contradict or belie the other. So yes, there are

You and i. All the people walking around, all the animals...

Here is the quote from the Buddha [sutta Nipata]:

The wise do not take anything in the world as belonging to them, nor do they take anything in the world as belonging to them, nor do they take anything in the world as not belonging to them either.

SN 858

For me this is a very good illustration of what it means to hold the duality. ;-F

“’Living beings are numberless, I vow to save them all.’ And how do you save all living beings? You realize that there are no living beings. That is how you save living beings.”

How I understand this is that a true understanding of this quote of Vajra Sutra means we are seeing beyond the normal limitations of the senses.

Indeed, there are some differences… First, Theravada refers only to the Canon Pali, when Mahayana integrate also some other Teachings from the Buddha Shakyamuni, given under higher form of manifestation, and from other Enlightenment Beings after, who have sometime made explicit what was left implicit in some Sutras. Furthermore, we do integrate also the Vajrayana explanations and practices.

Some likes more ‘cake’, others ‘bread’. So how can we mix these two? If we are looking to align the different methodologies, we can get really tangled up and confused. Isn’t that true? I think it is because this one says do this and the other say do that. I therefore encourage everyone to recognize that every technique, every form of expression is just a convention that we’re picking up and using for a single goal: to transcend suffering. I believe that is what any technique points us toward. Bud it’s good to ask ourselves if this our practice lead to the end of suffering or does it not. If it does, continue. :))

No wonder Theravada can’t acknowledge them: they don’t see them, as they do not practice Bodhicitta

When we say: “I will now develop compassion,” we overtly take that particular quality as a practice. In fact, what we are really doing is aligning the conditions of our dualistic mind with the reality of our own nature. We are helping the conditioned be resonant, harmonious, and through that resonance there is spaciousness between conditions that opens up through which the unconditioned is realized. By practicing Bodhicitta or compassion, we set the conditions so the gap is right there. What is ‘outside’ in terms of the conditioned is attuned to what is ‘inside’. It’s a practice and process that works both ways. As we practice compassion, our heart automatically comes into accord with reality and we feel good. And when our heart is awakened to reality, it automatically functions with compassion. “Goodness feels good because the attitude resonates with reality.”

Compassion is not transcendent quality,

It’s a peaceful and beautiful abiding.

In Theravada teachings, with effort, the compassion can be cultivated. When the heart is completely enlightened and liberated, when there is rigpa, then the natural disposition of the heart is compassion and also loving kindness, joy, and equanimity. These qualities naturally radiate forth when the heart is completely free.

 

Here I will finish. No need to expect more writings from me. I’m afraid that some of you will become confused. Who is interested to know something about other tradition, one is welcome to see Theravadas teachings in our Slovenian website http://users.volja.net/slo-thera or portal Forest Sangha at www.forestsangha.org. This forum takes me lot of time. I prefer to practice with loving kindness, compassion, joy and equanimity for all beings and for myself. As a gift I will include also some Theravadan chanting, which the practitioners chant at homes and in monasteries.

 

May you be well. :D

 

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

 

REFLECTIONS ON SHARING BLESSINGS

 

Through the goodness that arises from my practice,

May my spiritual teachers and guides of great virtue,

My mother, my father, and my relatives,

The Sun and the Moon, and all virtuous leaders of the world,

May the highest gods and evil forces,

Celestial beings, guardian spirits of the Earth, and the Lord of Death,

May those who are friendly, indifferent, or hostile,

May all beings receive the blessings of my life.

May they soon attain the threefold bliss and realize the Deathless.

Through the goodness that arises from my practice,

And through this act of sharing,

May all desires and attachments quickly cease

And all harmful states of mind.

Until I realize Nibbana,

In every kind of birth, may I have an upright mind,

With mindfulness and wisdom, austerity and vigor.

May the forces of delusion not take hold nor weaken my resolve.

The Buddha is my excellent refuge,

Unsurpassed is the protection of the Dhamma,

The Solitary Buddha is my noble Lord,

The Sangha is my supreme support.

Through the supreme power of all these,

May darkness and delusion be dispelled.

 

THE BUDDHA’S WORDS ON LOVING-KINDNESS

(Now let us chant the Buddha’s words on loving-kindness.)

[This is what should be done]

By one who is skilled in goodness

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech,

Humble and not conceited,

Contented and easily satisfied,

Unburdened with duties and frugal in their ways.

Peaceful and calm, and wise and skillful,

Not proud and demanding in nature.

Let them not do the slightest thing

That the wise would later reprove,

Wishing: In gladness and in safety,

May all beings be at ease.

Whatever living beings there may be,

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short, or small,

The seen and the unseen,

Those living near and far away,

Those born and to be born,

May all beings be at ease.

Let none deceive another

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings,

Radiating kindness over the entire world:

Spreading upwards to the skies

And downwards to the depths,

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down,

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense-desires,

Is not born again into this world.

 

 

SUFFUSION WITH THE DIVINE ABIDINGS

[i will abide] pervading one quarter with a heart imbued with loving-kindness;

likewise the second, likewise the third, likewise the fourth;

so above and below, around and everywhere; and to all as to myself.

I will abide pervading the all-encompassing world with a heart imbued

with loving-kindness;

abundant, exalted, immeasurable, without hostility, and without ill-will.

I will abide pervading one quarter with a heart imbued with compassion;

likewise the second, likewise the third, likewise the fourth;

so above and below, around and everywhere; and to all as to myself.

I will abide pervading the all-encompassing world with a heart imbued

with compassion;

abundant, exalted, immeasurable, without hostility, and without ill-will.

I will abide pervading one quarter with a heart imbued with gladness;

likewise the second, likewise the third, likewise the fourth;

so above and below, around and everywhere; and to all as to myself.

I will abide pervading the all-encompassing world with a heart imbued

with gladness;

abundant, exalted, immeasurable, without hostility, and without ill-will.

I will abide pervading one quarter with a heart imbued with equanimity;

likewise the second, likewise the third, likewise the fourth;

so above and below, around and everywhere; and to all as to myself.

I will abide pervading the all-encompassing world with a heart imbued

with equanimity;

abundant, exalted, immeasurable, without hostility, and without ill-will.

 

 

REFLECTIONS ON UNIVERSAL WELL-BEING

[May I abide in well-being], in freedom from affliction, in freedom from hostility, in

freedom from ill-will, in freedom from anxiety, and may I maintain well-being in myself.

May everyone abide in well-being, in freedom from hostility, in freedom from ill-will,

in freedom from anxiety, and may they maintain well-being in themselves.

May all beings be released from all suffering.

And may they not be parted from the good fortune they have attained.

When they act upon intention, all beings are the owners of their action and inherit its

results. Their future is born from such action, companion to such action, and its results

will be their home. All actions with intention, be they skillful or harmful, of such acts they

will be the heirs.

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For me this is a very good illustration of what it means to hold the duality.
Until you are a fully enlightened Buddha you cannot perceive the ultimate and the conventional reality simultaneously. When you are Liberated, you can enter the meditative state of non-duality and after "come back", but you cannot maintain this view all the time until Omniscient.

Another thing, Compassion does not equal Bodhicitta. Compassion is defined as the wish that all beings without exception were free from suffering and its causes. Bodhicitta is the wish to become a Buddha for the benefit of all mother sentient beings (it grows out of Great Compassion and Universal Responsability).

 

Regards :)

Khyenrab

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Greetings

The things of this world are merely conventions of our own creation. So, when we establish them, we proceed to get lost in or blinded by them. This indeed gives rise to difficulty, confusion and struggle.
This is, if you believe in their inherent existence. If you develop the Wisdom which allows you to see the conventional phenomena keeping in ming their non-inherent existence, there is no reason to get blinded.

 

the Middle Way is the simultaneous holding of the conventional truth and the ultimate truth
Only a Buddha can do that (ie. simultaneously). When an Arhat of Hinayana enters into direct perception of Emptiness, he remains in it, as he believes this is Enlightenment, the end of the Path. An Arya Bodhisattva can meditated directly on Emptiness, but comes out maintaining the realization of it even in post-meditative times, perceiving then the conventional reality (without to be deluded by it anymore).

 

If we are looking to align the different methodologies, we can get really tangled up and confused. Isn’t that true?
Indeed, if the Buddha Shakyamuni did teach both Paths, there was a reason behind :)

 

it’s good to ask ourselves if this our practice lead to the end of suffering or does it not.
Surely. And also to ask ourselves if there wouldn’t be some steps further than just getting free ourselves from suffering :))

 

When we say: “I will now develop compassion,” we overtly take that particular quality as a practice.
You can talk only for you, and not “we”, as it is not the way it is taught. Bodhicitta is a quality of the mind, once all delusion have been eliminated maintaining correct ethic and according motivation.

 

In Theravada teachings, with effort, the compassion can be cultivated
Compassion and Bodhicitta are indeed two different qualities, based on a different motivation. And it is to be recognized that Theravada do practice Compassion… but usually not Bodhicitta (they would turn Mahayana :)) )

 

No need to expect more writings from me. I’m afraid that some of you will become confused.
Thank you for your time. Yet, on these forums, I think people do not “expect” much, and are ready to challenge confusion, seing discussion as a source of understanding :)

 

equanimity for all beings and for myself
Ups… Which beings? You said there is no being?!

 

This forum takes me lot of time. I prefer to practice
It does take time to think about how to formulate clearly our thoughts, for the benefit of the others… It can be also taken as a sort of practice…

 

It is indeed fruitful to discuss these matters, to see the differences, without of course to emphasize on them as personal matters. We choose the Path according to our inclination and motivation. From time to time, practitioners from one Path move to the other, and it remains a Buddhist Path.

We should precise that there are Bodhisattva vows which stipulates clearly that Mahayana practitioners shall not criticize Hinayana, because it has been taught by the Buddha as a valid Path to Liberation, and it’s a Path which respect correctly the Ethic taught by the Buddha. But it doesn’t means we cannot express what we believe in, what we have understood from the Teachings, and/or the reasons why we choose the Mahayana Path instead of the Hinayana one; or the Hinayana instead of Mahayana.

It is not "against" anyone of course. And who would take it as such should ask himself if he has understood correctly the Teachings about selflessness :)

 

To take the example of Karuno, if you say “I prefer bread, because because it has this and that taste” it doesn’t means you are intolerant to those who prefer cakes :))

 

All the best, Gelong T. Shenphen

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