The Life of Sariputra, the wisest monk

(Buddhist Insights Journey) The entire Buddhist story of Sariputta (Buddhism documentary)

• The Buddha's wisest male monastic disciple Ven. Śāriputra (the equivalent of the Buddha's wisest female monastic disciple, Ven. Khema)
• The Life of Sariputta (Ven. Nyanatiloka)
• The Story of Venerable Sariputta (dhammausa.com)

"Mindfulness" defined (Ven. Analayo)

Mindfulness in Early Buddhism

Ven. Bhikkhu Analayo (Wiki)

ABSTRACT: The purpose of this paper is to contribute to the understanding of one out of various types of mindfulness descriptions in the Buddhist traditions, namely the notion of mindfulness as reflected in the early Buddhist discourses.

• MNDFULNESS (sati, smirti) means a special kind of nonjudgmental attention, unbiased bare awareness, acceptance (not resistance) of what is but simply watching it with vigilance and wakefulness (Wisdom Quarterly).

INTRODUCTION: A recent survey of research on meditation, prepared for the US Department of Health and Human Services, comes to the rather disconcerting conclusion that “scientific research on meditation practices does not appear to have a common theoretical perspective and is characterized by poor methodological quality.

“Firm conclusions on the effects of meditation practices in healthcare cannot be drawn based on the available evidence. Future research on meditation practices must be more rigorous in the design and execution of studies,” in particular “specific attention must be paid to developing definitions for these [meditation] techniques that are both conceptually and operationally useful. Such definitions are a prerequisite for scientific research.”

The best Buddhists practice Buddhism.

In the case of mindfulness practices, “general descriptions of mindfulness vary from investigator to investigator and there is no consensus on the defining components or processes” [1]. This finding clearly points to a need to invest more time into the conceptual models that stand behind research into the effects of mindfulness practice [2].

While we do have excellent operational definitions of mindfulness that capture the modern-day clinical perspective on this particular mental quality [3], our understanding of mindfulness could be broadened by turning to its definition and mode of function in the Buddhist traditions.

Examining the historical roots of mindfulness in its traditional context would enable ascertaining similarities and differences vis-à-vis the notion of mindfulness in the modern-day setting and perhaps open up new avenues for research into the significance and effects of its cultivation.

The theoretical construct of mindfulness and the practices informed by this notion have gone through considerable development during nearly [2,600] years in the history of Buddhist thought, making it practically impossible to speak of “Buddhist mindfulness” (sati) as if this were a monolithic concept.

Moreover, a proper assessment of any specific form of mindfulness needs to be based on a comparative study that takes into account all extant traditions pertaining to a particular historical period, instead of uncritically relying on a certain school or line of textual transmission because that happens to be the one with which one is personally familiar.

• 

  Analayo shares teacher with WQ: Bhikkhu Bodhi

  Ven. Anālayo is a bhikkhu (Theravada Buddhist monk), scholar, and meditation teacher who was born in Germany in 1962 and went forth in 1995 in Sri Lanka's Theravada monastic tradition. He is best known for his comparative studies of Early Buddhist Texts as preserved by the various Early Buddhist schools. More

Hence, as a starting point for further research into the theoretical foundations of the multiple mindfulnesses found in the various Buddhist traditions, in this paper I take up the notion of mindfulness as reflected in the historically earliest stages of Buddhist thought that is accessible to us through textual records.

"Meditation" means much more than sitting.

These are the early discourses (suttas, sutras, texts) that according to tradition were spoken by the Buddha and his [enlightened] disciples, which have come down to us as part of the canonical scriptures of various Buddhist schools in the Nikāyas (Pali canon) or Āgamas (Sanskrit canon).

In terms of school affiliation, while this material has been transmitted [orally] within reciter lineages that eventually came to be part of the Dharmaguptaka, Sarvāstivāda, or Theravāda schools, and so on, its origins are earlier than the formation of schools.

Hence, comparative study of parallel versions preserved in a variety of Buddhist languages -- such as Chinese, Pāli, Sanskrit, and Tibetan -- offers us a window on the earliest stages in the development of Buddhist conceptions of mindfulness, in as much as these have left their traces in literature [4].

These in turn would have been the starting point for later conceptions of this mental quality and how to cultivate it.

1. The Four Ways of Establishing Mindfulness

Central for my present purpose are descriptions of mindfulness in action, which instruct how establishing mindfulness (Pali satipaṭṭhāna, Sanskrit smṛtyupasthāna) functions as a form of meditation practice.

Independent of whether such instructions are descriptive or prescriptive, they do allow us an assessment of the notion(s) of mindfulness held by those responsible for the formulation of these descriptions.

The early discourses describe four main areas of practice for the establishing of mindfulness, which are: 

1. the body,
2. feelings,
3. mental states,
4. dharmas ["things" detailed in the two Satipatthana Suttas].

A detailed exposition of these four is found in the Satipaṭṭhāna Sutta (as well as in the longer Mahā Satipaṭṭhāna Sutta) of the Pāli canon of the Theravāda tradition, with parallel versions found in the Madhyama-āgama and in the Ekottarika-āgama, two discourse collections preserved in Chinese translation [5].

Regarding the first of these two Chinese Āgamas, scholarly opinion generally tends to consider this discourse collection to have been transmitted within the Sarvāstivāda tradition(s) [6].

The school affiliation of the Ekottarika-āgama, however, is still a subject of continued discussion and thus is best considered uncertain [7].

Comparison of the three versions brings to light several differences [8]. In relation to the first area of body contemplation, the three parallel versions agree on taking up the following three topics:

• the body’s anatomical constitution,
• the body as made up of material elements, and
• the stages of decay of a corpse that has been left out in the open to rot away [9].

Early Buddhism is closer to historical Buddha

In the case of the first of these three, according to the fairly similar instructions given in the parallel versions, contemplation of the anatomical constitution of the body requires reviewing its various parts, such as its hair, nails, teeth, and so on [10].

Such reviewing could presumably take place by way of an internal meditative scanning of the body or else as a reflective recollection. This exercise can act as an antidote to conceit and to sensual desire.

The parallel versions agree that an examination of the body’s anatomy should be undertaken from the perspective of the “impure” or “unclean” nature of some of its parts [11].

The term “impure” or “unclean” reflects conceptions prevalent in ancient India [12]. At times the discourses (sutras) employ the alternative term “not beautiful” [13], which in a less provocative manner still conveys the basic objective of deconstructing the attraction of bodily beauty.

Whether “impure” or “not beautiful [compared to its un-deconstructed appearance],” there can be little doubt that carrying out this instruction involves a purposive element of evaluation [14]. At the background of this stands the early Buddhist notion that the attraction of sensuality is based on an erroneous perception [15].

This erroneous [deceptive] or even distorted perception is seen as requiring a form of de-conditioning by inculcating a perception of the body as lacking beauty or even as being impure.

The point of this mode of evaluation is not to nurture in the practitioner an attitude of negativity towards the body [16].

The evaluation introduced into mindfulness practice in this way is meant as a detergent that purifies the mind from sensual attachment to the body, a cleansing process whose final aim is a balanced attitude. More

• Bhikkhu Analayo, Mindfulness in Early Buddhism (PDF), Journal of Buddhist Studies, Vol. XI, (JCBSSL, VOL. XI), 2013; Dhr. Seven (ed.), Wisdom Quarterly

The Path to Happiness (Sayalay Susila)

Sayalay Susila (amazon.com) edited by Dhr. Seven, Wisdom Quarterly

The Path to Happiness is a compilation of five talks delivered at various meditation centers in the US and Malaysia from 2010-2013.

The author chose these talks because of each subject’s importance for practitioners:

(1) In the talk “The Key to Happiness,” Sayalay stresses self-restraint — not harming others based on the understanding of the law of karma — as one of the keys to happiness.

Through many years of experience teaching in the US, she has seen that this aspect of Dharma has been underappreciated.

(2) Also included is a talk on how to practice loving-kindness meditation in a systematic way, with the hope that by frequent practice we can remove the hindrance of anger/ill-will that “robs” us of our happiness.

As loving-kindness (metta) goes deep into the heart through repeated practice, we are transformed by its power and are subsequently able to suffuse others with this intense friendliness, making this materialistic world a better place in which to live.

(3) Next there’s a talk is based on Sayalay’s favorite sutra, “The Simile of the Vipers,” as this discourse brings out many aspects of Dharma that insight-meditators need to note.

Sayalay’s exploration of this text brings its subtleties and profound meaning to light.

Unravelling the Mysteries of Mind and Body

(4) In “Understanding the Five Aggregates” Sayalay draws from many sutras and explores this important subject at length, because it is essential to make the Five Aggregates known to free oneself from suffering.

The Buddha taught: “Whatever in the world one might cling to [as self],

• it is just materiality [form] that one is clinging to;
• it is just feeling,
• just perception,
• just formations, and
• just consciousness

that one is clinging to” (SN22:79). After all, clinging is the cause of all suffering.

(5) The final chapter, “Contemplation of Mind,” explores the third foundation of mindfulness from the sutra on the “Four Foundations of Mindfulness.”

This way of practice, although recommended by the Buddha as being very effective at helping depersonalize many different states of mind, is also not well propagated nowadays. Sayalay deftly explores this alternative approach to watching the mind.

This little book is a gem that will inspire readers to look deeply into their practice, working on the essentials of how to balance the faculties of mind in order to maintain one’s course on The Path to Happiness and enlightenment.

Love and Pleasure, Sex and Buddhism

Sri Lankan Theravada monk Ven. Dr. K. Sri Dhammananda (Malaysia), A Happy Married Life: A Buddhist Perspective; Ashley Wells, Dhr. Seven, CC Liu, Crystal Q. (eds.), Wisdom Quarterly

The Thai male on the left is a novice (temporary trainee) NOT a monk. He has yet to establish himself in the fruits of recluseship. Until then he must guard his senses or come under the spell of Mara Devaputra (Cupid) craving sensuality. Thai males are temporary novices before marrying.

.

2. The Nature of Love and Pleasure

Waiting my whole life to be swept off my feet

Agape (Ancient Greek agapē) is a Greek term referring to "the highest form of love, charity" and "the divine love. It differs from philia, brotherly love, or philautia, self-love, as it embraces a universal, unconditional Buddist metta, altruistic friendliness, or love that transcends and persists regardless of circumstances.

It goes beyond emotions in seeking the best for others. The noun form first occurs in the Septuagint, but the verb form goes as far back as Homer (author of The Odyssey), translated literally as "affection," as in "greet with affection" and "show affection for the dead."

Other ancient authors have used forms of the word to designate love of a spouse or a family, or even affection for a particular activity (avocation, hobby, craft), in contrast to eros (affection in a sexual sense).

So there are different kinds of loving. These are variously expressed in one all-encompassing English word LOVE. Other languages differentiate, and even our modern American English recognizes many shades of it.

There is sexual love, eros, which is far more selfish than agape. Sanskrit says maitri (Pali metta) in India and Buddhist countries, which also recognize patriotism, maternal, paternal, fraternal, sensual, emotional, selfish, selfless, and universal (altruistic) love.

Who cares?

I like the pleasures of the senses lol.

If we only develop our carnal or selfish love towards each other, that cannot last long. In a truly loving relationship, we ask now how much we can get but rather how much we can give.

When youth, beauty, and complexion begin to fade away, a husband who considers only the physical may think of acquiring another younger mate, a co-wife. That type of love is more animal, selfish and carnal rather than companionate and spiritual. It is lust.

If a person develops love as an expression of human concern for another being, one will not place emphasis only on marks of external beauty and physical attractiveness of partners. Beauty and attractiveness of partners have a different, deeper source -- the heart/mind, not in the eyes.

Likewise, a wife who follows Buddhist teachings will not neglect her husband even though he has become poor, sick, or old.

"I have a fear that the modern girl loves to be Juliet, to have a dozen Romeos. She loves adventure.... The modern girl dresses not to protect herself from wind, rain, and sun, but to attract attention. She improves upon nature by painting herself..."

— Gandhi

Lust and Sex

Tough manly men don't need head.

Sex in of itself is not bad or wrong, although the temptation and craving for it always disturbs our peace of mind. That's its nature. So it is hardly conducive to emotional, mental, or spiritual development.

In ideal situations sex is the physical culmination of a deeply satisfying emotional/mental relationship, wherein both partners share more or less equally.

The portrayal of love by commercial interests in the mass media in Western culture is not "real" love, not deep or satisfying expressions of this very human impulse.

When an animal wants to have sex, it shows its "love." It is usually controlled by the female in estrus (heat) inviting it. Humans conceal this receptivity, keeping males always on the lookout for signs, hints, the mere suggestion or promise of a potential for mating.

But after having experienced sex, animals just forget all about love. For animals, sex remains an instinctive drive necessary for procreation, below the threshold of conscious will.

But human beings have much more to offer regarding the concept of love. Duties and responsibilities are important ingredients to maintain harmony, unity, fulfillment, and understanding in a relationship.

*When Things Fall Apart (shambhala.com)

Contrary to physical sensations, impulses, or drives, sex is not the most important ingredient for happiness in a relationship. Those who have become slaves to sex, such as sex addicts (something that really exists even beyond very horny people who are not actually pathetic addicts caught in a whirlpool that's gotten beyond their control even in the face of negative consequences) would only ruin love, their humanity, and their marriages.

Apart from that women must cease to consider themselves -- as they have so long been considered by men in the patriarchy -- as objects of men's lust. The remedy may rest more in her hands than in his, even if the fault lies more with him than her.

One must refuse to adorn herself simply to please men, even if he is her date or mate, friend or husband. If she wants to be any kind of equal partner with a man, she will dress to enhance her dignity rather than cheapen it. She does not have to try to be a sex symbol.

Dating or marriage for the satisfaction of prurient sexual appetites is not much of a relationship. It is concupiscence, as Gandhi would say.

Love may indeed be a product of sex, but the reverse is likewise true: Sex is an expression of love. In the ideally happy married life, both love and sex would be together.

The Buddha's Explanation

Lacking mindfulness, we are lured in unaware.

We can study the Buddha's teachings, the Dharma, regarding the feelings or emotions men and women have for each other.

The Buddha said he had never seen any object in this world that attracts man's attention more than the form of a woman. He also said at the same time the main attraction for women is the form of a man.

This seems to say that by nature, females and males give each other worldly pleasure -- or at least extend the promise of it in our reptilian imaginations and brainstems.

When objectifying "objects" of lust, we cannot gain happiness of this kind from any other object. When we observe very carefully, we notice that among all the things that can provide pleasure, there is no other that can please all the five senses at the same time beside the human form, even for gays and transsexuals.

The ancient Greeks knew this when they said that originally males and females were one. They were separated, and the two parts that were divided are constantly seeking to be reunited as man and woman. The furtive woodland devas (fairies and shapeshifters) would probably agree.

Pleasure

I like how fair the Buddha is. He understands. Craving hurts, but the pleasant is pleasant.

.

Youthful people by nature like to indulge in sensual pleasures, which can include both skillful and unskillful things.

Good things, like the enjoyment of music, poetry, dance, good food, dress (fashion), and similar pursuits do no great harm to the body. They only distract us from noticing the fleeting nature and uncertainty of samsaric existence, so we are delayed in being able to perceive the true nature of existence and the self.

• Prince Siddhartha's son, Prince Rahula, became at age 7 the youngest monk to be ordained. He was filled with lust, particularly around the ages of 18-20. Then only did he mature enough to be taught such things as to gain insight, attain full enlightenment, and curb his ordinary worldling interest and fancies. And he had the help of great disciples like Ananda and Sariputra, and the Buddha was often at his side or very nearby.

I need, uh. steady love. - Uh, me, too.

The faculties and senses of young people are often very fresh and alert. They are very keen to satisfy all six senses, the mind being the sixth.

Almost everyday, they plan and scheme ways and means to experience some form of pleasure. By the very nature of existence in this Sensual Sphere (Kama-Loka), one will never be completely satisfied with whatever pleasure one experiences. And the resultant craving and pining, in turn, only create more anxieties and worries.

When we ponder it deeply, we can understand that life is but a dream. In the end, what do we gain from attachment to this life, this form, these views and attachments?

Only more worries, disappointments, and frustrations, that's what. We may enjoy brief moments of pleasure, but in the final analysis, we must try to find out what the real purpose of our lives is. What is the meaning of it all? Youth rarely asks this question. It's too eager to strive for fulfillment and ignore the constant disappointments sensuality offers.

Family ties: Rahula, the Buddha, Ananda.

If one ceased to crave for sensual pleasures and did not seek to find fulfillment (lasting satisfaction, contentment) in physical comforts or the company of others, the need for marriage would not arise.

Suffering (disappointment) and worldly enjoyment are the outcome of grasping, craving, attachment, and our clingy emotions. If we try to control and suppress emotions by adopting unrealistic tactics, we create disturbances in our immaterial minds and physical bodies.

Therefore, we must learn to handle and control our human passions. Without misusing or abusing this passion, we can tame our desires through proper understanding. More

Establishing Mindfulness Sutra (podcast)

Ven. Analayo (learn.wisdompubs.org/podcast); Amber Larson (ed.), Wisdom Quarterly

Mindful golden buddhas, Wat Paknam Bhasicharoen, Bangkok, Thailand (drhill/flickr)

 

This week on the Wisdom Podcast (9-21-16) we learn about Theravada Buddhism from one of its finest scholar-monks, Ven. Analayo.

He discusses the role of mindfulness in early Buddhist texts, specifically the Satipatthana Sutra, “The [Fourfold] Establishing or Setting Up of Mindfulness Discourse,” then explains some important etymological points regarding the word satipatthana (sati-upatthana):

1. mindfulness of body
2. mindfulness of feelings
3. mindfulness of mind
4. mindfulness of mind-objects.

Mindfulness means "bare awareness," presence

The venerable talks about how Pali became one of the early languages of Buddhism (and the only exclusively Buddhist language). He also provides some pointers for doing comparative study of the Satipatthana Sutra.

He reflects on how it is important to not reject certain Buddhist teachings just because they were not originally taught by the Buddha himself. Ven. Analayo then explains what the true meaning of the “direct path” to awakening (for years translated as “the one and only path” to enlightenment) means and how to understand the various types of mindfulness.

He also discusses the role that mindfulness plays in the path to liberation, the relationship between mindfulness practice and breathing practice, the continuity between the four establishments or satipatthanas, the importance of body contemplation practice, and much more. LISTEN NOW

Sayalay Susila speaks in Richmond, VA

Vipassana means "seeing things as they really are." The insight gained though the practice of vipassana enables one to correctly interpret the input from the five physical senses and the mind.

The mental factors of mindfulness and wisdom are combined to enable one to see the impermanent, unsatisfactory, and impersonal nature of the body and mind.

Join the Ekoji Buddhist Sangha as Sayalay Susila guides attendees through meditation and a discourse on these precious teachings of the Buddha.

• Vipassana and Non-Clinging
• Friday, Sept. 2, 5:30 to 9:00 pm
• FREE or dana (donations) for the nun gratefully accepted
• Advance registration required: Andy Wichorek at vipassana@ekojirichmond.org

Sayalay Susila was ordained as a Buddhist nun in Malaysia in 1991. She practiced under Sayadaw U Pandita until 1994 then took up intensive practice under the guidance of Ven. Pa Auk Sayadaw at Pa Auk Forest Meditation Center, Burma. Since 2002, she has traveled in the U.S. and Canada teaching Abhidharma and meditation. She is the author of "Unraveling the Mysteries of Mind and Body Through Abhidhamma."

Theravada Buddhism: Preserving the Buddha

Movingyh - There are different Buddhist schools. What is the difference? Answered by the abbott at Birken Forest Buddhist Monastery, Canada

Enlightened Teacher to Speak to Public

Tina Rasmussen and Stephen Snyder

Buddha in gold leaf, Temple of the Emerald Buddha, Bangkok Thailand (Sera Thur)

An enlightened Buddhist meditation mas-ter will be give a Dharma talk free and in person on Sunday, November 22, 2009 from 6:30-9:00 P.M. near San Francisco. Ven. Pa Auk Sayadaw is wrapping up a three-week series of talks to the Burmese community in Daly City with the help of some of his American students. Now a final talk is scheduled for the general public.

• FREE: see and send questions during live webcast (open a free VZOchat.com account, locate Yadanagonyee in the Community section, then log in at 6:30 PM, or request invitation beforehand; limited to 200 participants).

The Sayadaw's first trip to America in 2004, a California retreat near Napa Valley (WQ)

This is an extraordinarily rare opportunity. The Sayadaw rarely makes appearances outside unless he is conducting retreats, which themselves have become very rare. None are scheduled until 2011. A greater portion of the evening will be dedicated to answering audience questions regarding the Dharma and the practice of meditation.

The Sayadaw is an accomplished practitioner -- a scholar-monk and abbot of a monastic complex that supports 800-1000 practitioners in Burma. He is thoroughly familiar with and personally experienced in samatha (jhana) as well as vipassana.

Location

• Serramonte Del Ray High School, Room 101
• 699 Serramonte Boulevard
• Daly City, California 94015
• Mapquest.com for directions from any location