Adoration to St. Antony! Boredom often arises due to the restlessness of the mind, which is conditioned by nature to seek to stimulate itself continuously (this is how and why rebirth happens!). What we, as practitioners, discern in our hearts as “boredom”, is the most profound agent which propels life from one creature to another: … Continue reading Bhavāsava (On Boredom!)
Na hi bhavena bhavāni samūhanati Nibbidena ca virāgena ca nirujjhati
Abstract: “Contact” (phassa) represents the very gate through which all that can be experienced is experienced. Thus it is the gate through which both pleasure and pain enter through the body (six senses) into one’s mental world. If there was no contact, there would be no conditioned existence and no suffering (SN 12.24). The goal is … Continue reading How simple is Paticcasamuppada?! “Phassa” .. The importance of contact.
While there are certain fundamental points, listed in the 37 bodhipakkhiyadhamma, adding to them the teachings on the twelve nidana, the four ariyasacca, the five upadanakhanda, and the three lakkhana - it is not only nearly impossible to agree in neither the details and nature of an all-inclusive practice method, nor its very existence, but … Continue reading Practice Method
For an arahant, what is a star? "It is that name given by people to that phenomenon which emits light in the night sky." Precisely and exactly what is experienced, what is perceived in experience, nothing more, nothing less! For everything in the universe is made up of the six elements, only the six elements, … Continue reading Dhamma & Mundane Knowledge
Can any true and pure transcendental doctrine and practice ever function as a “social religion” without losing its purity in the process? The historical tendency is for pure religious doctrines to become appropriated to the use of the masses as soon as they become adopted on a large social scale or by the state. … Continue reading Religion as Pure Doctrine & as Social Phenomenon
Samadhi is the absence of spontaneous reactionariness. So it is not the happening or advent of a new experience, but rather the cessation of one that is naturally and continually happening; which is spontaneous reactionariness, on both the bodily and mental levels, sensorially, emotionally, and conceptually. That is why it has been difficult to describe … Continue reading An Experiential Definition of Samadhi & Pañña
I am doubtful about the listed meaning of "a/kālika" in all Pali dictionaries, and this is no heroism or pessimism, this is the duty of a translator! "Akālika" is understood as "immediate" or “without delay”, and figuratively, it is said to mean "happening in this very life"; all of which is the opposite of "kālika", … Continue reading Meaning of “akālika”
Budho! Budho! Budho! The contacts of the body and the senses with this sensorial world, the spontaneous emotions which follow the experience of contact, the memories and impressions which such contact stirs in the mind, the spontaneous thoughts and imagination which arise on the basis of all that, and finally the fluent, loud, and torrential … Continue reading Budho!
The question "what is happiness?", despite of its serious significance, has only rarely been taken seriously enough. I think this is the case because, despite of the manifold definitions that are being proposed of happiness, no substantial and practical formulae are being provided as to the actual path of life through which to attain such happiness here and … Continue reading Ariyasaccā (What is Happiness?!)
With view to the actuality of suffering and eventuality of death, the only meaning of life has to be found in the belief that some liberation from suffering and death, is possible. Yet our belief in that very "possibility" of liberation from suffering and death is conditioned by the way we understand and experience that very … Continue reading `
By changing the social and physical environments in which we abide, the triggers of kamma and dukkha change, and as a result, the activity of attachment, through both craving and aversion to the elements of environment, changes also. In other words, by changing the social and physical environments our preferences and prejudices in relation … Continue reading `
1. "All men are born free" they say! The truth? All that is born is conditioned, all that is conditioned is unfree! It is not true that all men are born free, rather, all men are born slaves, to their kamma. The Dhamma is needed to make free that which is unfree, pure that which … Continue reading Saccānubodha
The Buddha taught that this human consciousness 'can be transcended', at least in so far as we are concerned with the end of suffering. But this is the principle: the fish does not understand what water is, a frog does! We cannot understand our own consciousnessness without transcending it! That's the paradox, for we must … Continue reading `