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AHappyMarriedLife.pdfA Happy Married Life - A Buddhist Perspective9245 viewsA good marriage should grow and develop gradually from understanding and not impulse, from true loyalty and not just sheer indulgence. A marriage is a partnership of equality, gentleness, generosity, calm and dedication. Each is complementary to the other; giving strength and moral courage to each other; supporting and appreciating the other in caring and providing for the family.May 02, 2010
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FromGrasping.pdfFrom Grasping to Emptiness (2)2033 viewsExcursions into the Thought-world of the Pali Discourses
The present book is based on revised versions of entries originally published in the Encyclopaedia of Buddhism, Sri Lanka. It forms the second volume of my "Excursions into the Thought-world of the Pali discourses", complementing the previously published "From Craving to Liberation". May 01, 2010
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FromCraving.pdfFrom Craving to Liberation (1)2221 viewsExcursions into the Thought-world of the Pali Discourses
The essays collected in the present book are revised versions of entries originally published in the Encyclopaedia of Buddhism, Sri Lanka. My main emphasis in each case is on exploring a particular term from the perspective of the early Pali discourses, while other sources − be these later Pali works, Chinese parallels, or secondary publications on the matter at hand − are taken into consideration only in a supplementary fashion.Apr 30, 2010
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a_taste_of_salt(2).pdfA Taste of Salt3490 viewsThe Sutta Pitaka was written down in the Pali language over 2,000 years ago. The Sutta Pitaka is made of five collections of suttas; the Digha Nikaya, the Majjima Nikaya, the Samyutta Nikaya, the Anguttara Nikaya, and the Khuddaka Nikaya. These texts remain the most complete record of early Buddhist teachings. The suttas fill thousands of pages, and it is a daunting task for most readers to read through the many volumes. A Taste of Salt draws 350 pages containing the central teachings of the Buddha from the roughly 5,000 pages of the Sutta Pitaka. The purpose of this collection is to make these essential texts more accessible to meditators and students of Buddhism.Apr 29, 2010
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File15_Burning.mp3Burning . . .932 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Tonight we come to Adittapariyaya Sutta (Burning …). The Buddha taught this to the former dreadlocks ascetics, presenting his analysis of the human being as constituted by six sense fields. These are the sensitivities of eye, ear, nose, tongue, body and mind, and their corresponding sense objects.
The six sense fields are the counterpart of the five aggregates, which were presented to the five companions in his first teaching. While the aggregates are predominantly mental (four of the five are mental), the sense fields are predominantly physical (five of the six are physical). While the aggregates construct a self primarily through cognition, culminating in our sense of narrative unity, the sense fields construct a self primarily through feeling, culminating in our sense of sensual unity. The teaching of the sense fields are centred on drivenness (tanha) and the dis-ease (dukkha). Jan 10, 2010
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File13_Preparing_the_fire.mp3Preparing the Fire851 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Tonight we follow the Buddha from Baranasi back to the area where he practised before his awakening, the Nerañjara River near Gaya. First, at Baranasi, the Buddha awakens Yasa, the son of a rich banker. This is the first time the Buddha awakens a lay person, proving the dharma can be understood by the laity as well as by professional ascetics; and the first time the Buddha gives a “graduated discourse,†which becomes the basic template of his teaching method. Yet this is not counted as the third teaching. Why not?
After his successes in Baranasi the Buddha goes alone to visit Uruvela Kassapa, the important head of an order of dreadlocks ascetics. He spends at least a month performing miracles to convert Kassapa and his followers. Why was Kassapa so important? Finally the Buddha leads the newly converted ascetics to Gayasisa, near Gaya, to give them the third teaching, Adittapariyaya Sutta (Burning …). Jan 10, 2010
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File14_(AM)_The_last_full_day.mp3The Last Full Day820 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
This morning we review the nature of the practice, applying it to the circumstances we presently find ourselves in — the final full day of this retreat. Jan 10, 2010
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File12_(AM)_Contemplating_citta.mp3Contemplating Citta893 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
This morning we are looking at how we can track the state of our citta. Citta is a key technical term used by the Buddha. It could be translated as “mind,†“heart,†“heart-mind,†or even “soul,†in the non-theological sense of that word. In the context of our practice, citta represents our inner state; how we are, at this time. It is intimately connected to the body, and is in a state of constant change. While the state of our citta may be quite subtle, often we are moved to contemplate it when we find ourselves disturbed by emotion. Here we discuss using emotion as a meditation object. Jan 10, 2010
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File11_Practising_not-self.mp3Practising Not-Self933 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
We continue with Anattalakkhana Sutta (Characteristics of not-self), seeing not-self (anatta) as a practice rather than as a doctrine. This practice revolves around the fundamental turning point of nibbida, “disenchantment.†From disenchantment comes liberation, through the “just-this-ness†(tathata) of experience.
Jan 10, 2010
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File10_(AM)_Contemplating_the_thought-stream.mp3Contemplating the Thought-stream1155 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)
Our addiction to thinking creates a major barrier to settling into Samadhi, “unification†or “concentration.†Often we try to push thought away, or simply endure it as an unpleasant fact of life. But the essence of this practice, according to Mahasi Sayadaw, is to note, or be deliberately aware of, whatever is predominant in any of the six sense fields, now. If thinking is currently predominant, then thinking should be our meditation Jan 10, 2010
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