Dukkhanirodha . Stress-release

Stress is like an infant whose only real power lies not in the strength of its own grip on the mother, but rather in its natural ability to elicit in the mother’s heart the obsessive compulsive desire to tightly grasp the infant at all times. This is not to say that we are in love with stress; but rather that we are really afraid of losing it. For -like animals- we are wired by nature to resort to stress in order to avoid pain and suffering, not being able to discern -like animals- that stress is itself our greatest pain and suffering!

Otherwise just let go of your stress, and it will immediately drop dead!

Burmese translators of Tipitaka

There are in fact two significant -but not widely known- Burmese translators who translated many books from the sutta and abhidhamma pitakas into English. Their translations are in many instances much better than those done by PTS or contemporary translators, and they offer new interesting perspectives and understandings regarding the rendition of the difficult terms and expressions in Pāli, along with the concepts they seek to convey.

Their translations are at least worthy of attention and recognition.

Their names are:

U Ko Lay (who is also the author of a popular English booklet titled “guide to tipitaka”).

● U Kyaw Khine (translator of “Dhammasangani” and other books).

Their translations were at first published many years ago in Myanmar by the “Department for the Promotion and Propagation of the Sāsanā”, then later by “Sitagu International Buddhist Academy”, and then very recently in high quality printing by “jinavamsa/carol law publication”.

I don’t suppose it is easy to find these publications but those who are so interested in locating them will probably be aided by the staff of the “Sitagu International Buddhist Academy” in Sagaing Hills, Myanmar.

Tatha! (‘this’ that feels!)

The incentive exists
for one who suffers,
or rather for one who
thinks
that he suffers –
to live on,
to seek and to battle,
and to force his way,
out of suffering and into happiness.
This,
is how one indeed lives on,
one made of form,
seeking forms,
battling with forms,
one who is conditioned,
seeking conditioned things,
battling with conditioned things,
thrusting forth the vitality
of consciousness and will,
across incalculable births and lives.
But for him who
following the sublime way
have understood that suffering and happiness,
do not exist –
what incentive there exists
for this sublime being,
to seek further existence?

Pain is not suffering.
Pleasure is not happiness.
For all feeling beings
there will always be pain and pleasure.
This cannot be undone,
so long there is being and feeling.
But for the anariyo,
for him who knows not the sublime way,
there will be not only pain and pleasure,
but also suffering and happiness.
And for ariyo,
for him who knows the sublime way and follows it,
there will be pain and pleasure,
but no more suffering and happiness.
For ariyo,
emotional attachment to experience,
preference with regard to its forms and possibilities,
is relinquished.
There is still pain and pleasure,
even for an arahant,
for he is still only
a feeling being –
but there is no more suffering and happiness;
only peace,
transcendental,
imperturbable,
unshakable peace.

What is this, then?
This that feels pain and pleasure?
It is just ‘this’ –
a feeling being.
This feeling being is a vehicle.
And in as much as it can
seek and battle
for life and happiness,
it can also seek and battle,
to reach any possible nibbana,
freedom
release,
from all feeling and all being,
all forms,
all conditions,
from all possible ‘this’ and ‘that’.

The incentive exists for him
who understands the sublime way and follows it,
to live on,
to seek gnosis and peace,
to battle with blindness and emotional attachment,
to bring this stubborn vehicle,
the feeling being,
across the raging sphere
of samsara,
to the only destination there is,
beyond feeling and being,
beyond birth and death.
There is no other conceivable value,
purpose,
or meaning,
for the existence of ‘this’,
this feeling being.

Sammāvimutti Sammāvisuddhi

True freedom and true purification
can only be found
in the transcendental realisation
that
nothing is free,
nothing is pure!

Nothing is independent.
Nothing is unconditioned.
Nothing is self-arising.

True freedom and true purification
can only be found
in the transcendental realisation
that “experience”,
bhava,
enveloping the consciousness,
the object of the will,
all that we ever know,
and all that we ever do,
is just as much unfree,
dependent,
and conditioned.

True freedom
can only be found
in the transcendental realisation
that a self
can never be found
in the body
or the mind
or in any form of experience.
For “experiencing”
is an event of nature,
an event of life.

Suññata!
that is to say:
there is no freewill.
There can be no freewill.
There will never be freewill.
For true freedom
can only be found
not through commanding the will,
but through non-identification with it!

Suññata!
that is to say:
there is no purity.
There can be no purity.
There will never be purity.
For true purity
can only be found
not through the restraint of the consciousness,
but through non-identification with it!

Body,
mind,
consciousness,
and will –
all that belongs to nature,
belongs to life.
True Freedom and purification,
is the spontenous result of this awareness;
in the present moment,
in every present moment.

If a self exists,
then it is only the absence
of identification with those things of nature.
If a self exists,
then it is only the absence of bhava!
It is already free and pure;
for it is suññata.