Observe duḥkha

Does the first noble truth mean "there is suffering: and we need the path to eradicate it?” Or “does suffering have a dual nature (such as without suffering there is no joy)” ?

The "suffering" in Buddhism can actually be viewed from three aspects. It is not necessarily negative and pessimistic. 

For a long time, the translation of "dukkha" into "suffering" is limited and very easy to cause misunderstanding. 

In fact, when the Buddha told us "dukkha", he just conveyed the FACT, the TRUTH, and that is just a Natural Situation in the phenomenal world.

The three kinds of 'dukkha' are:

1. duḥkha-duḥkha

This is what we called Ordinary duḥkha, Concrete duḥkha or Physical duḥkha; it is a direct suffering that one experiences in sickness, exhaustion, hunger, torture, etc., apparently related to all sorts of unpleasant experiences. 

2. vipariṇāma-duḥkhatā

We called it duḥkha of decay, the duḥkha that people experience when they lose things that they are attached to / delighted to, e.g. the loss of the state of joy, happy holidays are coming to an end etc., evidently related to all sorts of pleasant experiences. 

3. saṃskāra-duḥkha 

We called it the duḥkha caused by change or the duḥkha produced by impermanence, e.g. whether we want to accept it or not, and no matter pleasant or unpleasant experience, TIME is constantly passing by every second, we are constantly in the process of CHANGE without the slightest pause.

The above three duḥkhas are all normal things in life, aren't they? That's why I said that “when the Buddha spoke of duḥkha, is just presented the Facts and the Truth to us.”

Now, is “ERADICATE” a suitable word here? 

My opinion is, we should ERADICATE the unwholesome roots, such as greed, hatred, jealousy, arrogance etc., because they are the fundamental cause of our suffering.

For duḥkha (no matter which duḥkha), what we need to do is OBSERVE (the fact, the truth, the nature of the phenomenon) and learn to ACCEPT it.

the Contemplation on Compassion

The current news is affecting our minds and our ability to find peace. How can we find peace with the current events disturbing our minds?

Our mind may be extremely disturbed by the influence of the recent wars or shooting incidents, and it is difficult to calm down; however, as long as we try to deeply explore this "uneasy mind", we will find that it is mixed with sympathy, anger, worry, sadness, etc.

In the midst of all these complex emotional thoughts, try to focus on the emotions that are more helpful to our practice, such as: sympathy, empathy, etc.  Make good use of those emotions to strengthen our practice of “the Contemplation on Compassion” (Karuna Bhavana).

The focus of the practice of "Compassion" is to eliminate the suffering of all sentient beings, and hope that all sentient beings will be free from physical pain and inner fear.  We keep blessing in our heart: “I hope that the residents living in the war can live a stable life as soon as possible; I hope that those who have lost their loved ones because of the shooting incident can pack up their minds as soon as possible, and face their life and future with strength and wisdom.”

Therefore, every time we encounter distressing and disturbing news, let’s think of "Karuna Bhavana". At that very moment, we wish all sentient beings to stay away from suffering, and on the other hand, we calm our mind and let it calm down gradually.

Meditation during near death

When you have a death or near death experience during a meditation session...how should we deal with this? Should we transform these fear based experiences into a learning experience?

In fact, people who still do not forget to meditate before dying are people with excellent psychological qualities (wholesome mind) such as right mindfulness, right concentration, and right understanding.

In order to eliminate or transform the "fear of death", Mahayana Buddhism often use "Buddhānusmṛti". By remembering the Buddha’s Name and his virtues, they can increase their confidence and mindfulness, thereby dispelling fear and anxiety.

Theravada Buddhism also has the practice of "Buddhānusmṛti (reciting the Buddha)", but "Ānāpānasati (mindfulness of breathing)" is always the first choice.  Let our mind rest in the present moment of every breath, so as to eliminate the fear in our mind.

In fact, among the many spiritual practice methods of Buddhism, there is another method called "Maraṇasati".

Maraṇasati (mindfulness of death, death awareness) is a Buddhist meditation practice of remembering (frequently keeping in mind) that death can strike at anytime (AN 6.20), and we should practice assiduously and with urgency in every moment.

However, whether this method is suitable for everyone to practice, it varies from person to person.  For some, who can definitely gain wisdom and confidence in facing life through the visualization of death. But there are also some people who are very afraid of death in the very first place OR always have a pessimistic and negative attitude towards life, and if they visualize various phenomena related to death, it may cause either bad or harmful effects for their practice. That’s why this method is mentioned in Buddhist scriptures, but it is not widely used, or even known to some Buddhist practitioners.

Further reading:

Maraṇasati Is for All of Us by Margaret Meloni

Death Awareness by Larry Rosenberg

The joy of Giving

 Q&A (2022/01/23):

Verse 125 in The Way to Buddhahood:

Lower people give for the sake of themselves. 

Middle people give for their own liberation. 

Those who give all for the benefit of others 

Are called great people. 

1. Is it better not to give if you do not have the proper attitude? How will it affect the giver's Karma? Merit?

~> My personal opinion for your reference is that although the mentality is not quite right, it is still encourage to practice Giving.  Giving is a good deed after all, if the state of mind is not very good, there will still be a tiny amount of merit.  

~> As for the bad karma, they usually manifested from the defilement mind.  Therefore, if we want to avoid bad results, we should gradually subdue your afflictions, rather than give up generosity altogether.

Verse 126 in The Way to Buddhahood:

The giving of wealth, dharma, and fearlessness 

Is difficult but should be sympathetic and sincere. 

The joy that comes from hearing of the need to give 

Is superior to the happiness of Nirvāṇa.

2a. What are the qualities of the 3rd Dyhana mentioned in VS 126 

2b. Can you explain supreme happiness? or is it unexplainable at our level?

~> When it comes to "joy", there are the material and sensory "joy" that come from the Sensual (desire) Realm, and the “joy” that comes from meditation in the Form Realm.  In terms of the nature of "joy", the joy of material things is definitely not as good as the joy of meditation.

~> Likewise, the joy of the first jhāna is naturally inferior to the joy of the second jhāna; the joy of the second jhāna is naturally not as good as the joy of the third jhāna. 

~> When a person attain the fourth jhāna, there is only right mindfulness, equanimity, and right concentration in the fourth jhāna, without the slightest sign of joy. That's why the third jhāna is called superior worldly happiness — the highest experience of joy in the world.

~> The “Supreme happiness” mentioned here is the joy that arises from the heart of a bodhisattva practitioner when he learns that he has the opportunity to give. It's like some inner feelings are really indescribable.

Lessening International Dispute begin with oneself

Q&A (2022/01/09):

Verse 124 in The Way to Buddhahood:

For the benefit of all sentient beings,

The body, all usable things,

And all good dharmas of the three periods,

Should not be saved but should be given away.

Q: What would the Buddha do to fix this problem mentioned in VS 124 : Creating wealth and material goods for the sake of accumulating and gaining (economic) possessions of things and creating suffering in the world and also creating international disputes? How can this be lessened?

~> The Blessed One was originally a prince who could inherit the throne, but he chose to let go of his right to inherit the throne and to let go of all the glory and wealth of a comfortable life. He himself plays an example to achieve the greatest deed of dedication.

~> Most of the social disputes caused by the accumulating and gaining wealth, the Blessed One educates us with His actions, and more importantly, in His teachings on Generosity (Giving), inspires us to see the causes of those social problems and solve problems by establishing correct concepts (right views).

~> When it comes to the Right Views of Giving, this book is divided into two different stages of study. The concept of giving in Chapter 3 is aimed at beginners or those who are just preparing to learn Buddhism.  As for the more in-depth contents of giving in Chapter 5, it is a true self-sacrifice mind-building. In other words, Chapter 3 teaches us to Give and to share, while Chapter 5 elevates us away from self-centered thinking and focus on benefiting all beings.

~> However, the deep-rooted problems in society cannot be solved in a few words.  But don't be disheartened, as long as we uphold: if there is one more person (start with us) in the world who does good deeds physically and mentally, the problems will naturally be reduced relatively.

The fields of Giving

Q&A (2021/12/05)

In reference to the #3 question from Nov. 21 weeks ago:

3. Is happiness just at the physical level?

~> There are different levels of happiness, but for ordinary people, they only consider the abundance of external materials, thinking that having these basic materials is equivalent to obtaining happiness.

~> They are not yet considering higher-level happiness, such as the happiness of achieving meditation, the happiness of saving sentient beings, or the happiness of liberating troubles. 

1a. Does this sentence structure alline with stages of the path: 

• Meditation • Bodhisattva• Enlightenment 

~> I will present it as below diagram:

1b. A member of the group was hoping we could read articles on Happiness. We talked about happiness a lot and we wondered how to achieve it ....

~>The fundamental idea of ​​Buddhism be situated in 

to escape suffering and attain happiness

Therefore, each of the big and small topics in the book not only provide us with the correct concept of happiness, but also hope that we will practice and apply them in order to gain the happiness from our hearts gradually.

~> Since the fundamental topic of Buddhism is not separated from happiness, I hope that everyone in the book club will not forget to link their “reading gains” to the exploration of happiness in each meeting. Here are also some famous quotes about happiness to share with you:

• To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him. (Buddha)

• Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. (Buddha)

• Peace comes from within. Do not seek it without. (Buddha)

• Happiness is not something ready made. It comes from your own actions. (Dalai Lama)

• Happiness is when “what you think, what you say, and what you do” are in harmony. (Mahatma Gandhi)

Verse 46 in The Way to Buddhahood:

One should give willingly and in ways that are beneficial to others,

Having compassion or respect in different circumstances.

There are differences in attitudes, in the fields of good fortune, and in the substances given,

And accordingly there are differences in the levels of merits.

2. In reading about the two fields Compassion and Respect (in modern day) Are there more fields now? Did the Buddha mention these fields in a specific teaching?

~> Farmer plowing is one of the common themes in both the Āgamas Sūtras and the Pāli Canon. Good farmland is the basic condition to guarantee the harvest. Therefore, the Buddha often used it as a metaphor for spiritual practice, even in the practice of Giving.

~> The field of Respect and the field of Compassion, are the most basic definitions, which are divided from one's own capabilities.  Some people are better than us in abilities and other aspects, and we treat them with Respect; while there are others whose living conditions or physical conditions are inferior to ours, and we should empathize them with Compassion.  Therefore, initiating from our own condition, people who are better than us become our field of Respect, and those who encounter more difficulties than us become our field of Compassion.

~> In later commentaries, we did see different classification, as follows (sources: Digital Dictionary of Buddhism): 

• The three kinds of fields producing happiness, with lists varying according to the source: (1) respect 敬田, (2) gratitude 恩田, and (3) compassion 悲田.

• The eight fields for cultivating blessedness 福田: buddhas 佛田; saints 聖人田; monks/nuns 僧田; preaching monks (upâdhyāya) 和尙田; teachers (ācārya) 闍黎田; father 父田; mother 母田; the sick 病田. 

• Buddhas, saints, and monks/nuns are termed reverence-fields 敬田; the sick are compassion-fields 悲田; the rest are grace- or gratitude- fields 恩田. 〔梵網經 T 1484.24.1007a15〕

• Another group is : to make roads and wells 曠路作井 (曠野美井); canals and bridges 建造橋樑 (水路橋梁); repair dangerous roads 平治嶮路; be dutiful to parents 孝養父母; support monks 供養沙門; tend the sick 給事病人(供養病人); save from disaster or distress 救濟貧窮 (救濟死難); provide for a dharma-equality assembly 設無遮會. 〔梵網經古迹記 HBJ 3.462a1; T 1815.40.710c1〕

• Another group is : making offerings to the serving the Three Treasures of Buddha, Dharma, and Saṃgha; parents; the monks as teachers; the poor; the sick; and animals.

3. In relation to other religions ....Is there a special property of giving in Buddhism?

~> Poverty can easily cause a person to lose his moral bottom line and act in violation of law and discipline, which not only affects others but also hurts oneself.

~> To eradicate poverty, most people think of earning more money in order to accumulate wealth. However, the Buddha instructs us to cultivate charity, and the act of Giving & Sharing is the best way to cultivate a charitable mind.

~> At the same time, being charitable can also subdue people's greed and stinginess, and make mental health more healthy.

~> If you have noticed the layout of this book, we will study the topic of generosity twice, once in the third chapter (verse 45-47), and then in the fifth chapter (verse 124-129). Why do we have to talk about generosity twice and separately?

~> In the third chapter, the main target learners come from people who have just started to learn about Buddhism. Their general concern is still the world's materials, wealth and enjoyment of life.  At this stage, if they can establish the right view of generosity, and reduce their greed and stinginess through giving & sharing, it is already a very good achievement.

~> As for the discussion of generosity again in Chapter 5, it is different.  The learner is no longer a beginner in Buddhism, but a person who knows how to practice. Greed and stingy are relatively weak, or it can be said that greed will no longer arise so easily.  When this type of people re-examine the issue of generosity, they are no longer trying to subdue the troubles of greed, nor to increase more wealth (external material enjoyment), but hope to enhance their wisdom through Giving & Sharing.  Therefore, the generosity discussed in Chapter 5 will be related to the truth of emptiness.  They hope that through generosity, they can have a better and deeper experience in their spiritual practice.

How do we cut the root of poverty?

Q&A (2021/11/21)

from the Verse 45 in The Way to Buddhahood:

Humans depend on the basic necessities of life to obtain happiness, 

But these necessities are derived from previous charities. 

Thus, for sentient beings, the Buddha 

Always praises first the good fortune of giving.

When the Tathāgata expounded the Dharma, he did not teach like we do now. He did not always begin with discourses about liberation from birth and death, birth in a Pure Land, all things being identical with emptiness, or both mind and the Buddha being identical.

1. How is the Mind and Buddha identical? IS it referring to Buddha nature?

~> That’s right, we can think of it as Buddha-nature, it can also be regarded as the state of achieving liberation / enlightenment, and it can also be regarded as “the very moment when the Truth (emptiness) appears”.

~> However, these aspects are too profound to be understood by beginners, so the Buddha would not teach sentient beings these difficult teachings at the beginning.

If the people were able to believe in and practice these virtues and also appeared to have the roots of virtue necessary to transcend the world, then the Tathāgata would expound the world-transcending Dharma.

2. What is the world-transcending dharmma? Is it Mahayanna? or the end to suffering?

~> In Theravāda, it refers to all teaching and practice that lead to nibbana, the highest good and final goal in Theravāda Buddhism.

~> In Mahāyāna , it refers to the practice of all bodhisattvas, with the ultimate goal of becoming a Buddha and helping sentient beings.

For their happiness humans depend on the basic necessities of life such as clothing, food, lodging, transportation, and medication.

3. Is happiness just at the physical level?

~> There are different levels of happiness, but for ordinary people, they only consider the abundance of external materials, thinking that having these basic materials is equivalent to obtaining happiness.

~> They are not yet considering higher-level happiness, such as the happiness of achieving meditation, the happiness of saving sentient beings, or the happiness of liberating troubles.

Of the threefold fortunate karma, giving was what the Tathāgata always preached first. He did this for a very important reason, as was clearly expounded in the verses by Candrakīrti Bodhisattva.

4. What is the verse by Candrakirti Bodhisattva? (is this the same Candrakirti that wrote the commentary on narajuna?)

~> Madhyamakāvatāra (入中論) is a commentary on the meaning of Nagarjuna's Mūlamadhyamakakārikā (中觀論) and the Ten Stages Sutra (十地經).

~> The mentioned verse in the book as : 

All living beings yearn for only happiness,

And yet there is no human joy without enjoyment of possessions. The latter in their turn arise from generosity.

This Buddha knew and so spoke first of giving.

彼諸眾生皆求樂

若無資具樂非有

知受用具從施出

故佛先說布施論

~> The general idea is: all living beings pursue happiness, but in their pursuing process, the external material is often determined to be the main cause of happiness. In fact, those are not TRUE happiness.  Nevertheless, these external materials are not useless. With abundant resources such as food, clothing, housing and medicine, they can be used to relieve SOME of the suffering of sentient beings.  But, to be abundant, sentient beings must first learn to GIVE (You can fulfill your wishes only if you have a heart of charity). That's why the Buddha first expounded about the importance of "giving".

5. How do we cut the root of poverty? Is it by sharing our wealth after first taking care of our own needs?

~> From the perspective of “mindset”, Buddha encouraged us to cultivate “the sharing mind”.

~> From the perspective of “living (real life activity)”, we undoubtedly need to take care of our basic life in the first place.

~> The good deeds of “giving” will pay more attention to the "charity mind", especially the need to restrain one's greed and stinginess.

~> Hence, having the mind of generosity not only allows us to gradually eliminate poverty, but also does not prevent us from taking care of our own needs.

6. What are the differences between: Desire, craving and clinging?

~> Generally speaking, they are the same, but show varying degrees of greed. They are being counted as one of the 'three poisons' (三毒); in Yogâcāra (唯識) consciousness theory, it is one of the six primary afflictions (根本煩惱).

~> The basic sense includes :greed; sensual attachment, covetousness; to hanker after, to want.

~> From Skt. rāga / Pali. lobha, usually translated into CRAVE.

~> From Skt. tṛṣṇā / Pali. taṇhā, regularly translated into DESIRE.

~> In the narrative of twelve dependent origination (十二緣起), CLINGING will arise after CRAVE, which leads to different degrees of greed. As I usually say, the more we crave, the more we cling.

These necessities of life are dependent on the fortunate karma of giving, so when the Buddha preached the Dharma he urged people to accumulate merit through giving; by doing so they would avoid future poverty and the hardships that affect one’s economic state and one’s practice of the Buddha Dharma.

7. In which Sutta does the Buddha say: "give now and you will get a good return in your next life" or is this a comment by  Ven. Yin Shun?

~> This is a basic and common view in the Āgamas Sūtras, or divisions of the early Indian scriptures; and also in the Pāli Canon.

~> For instant, in the Saṃyuktâgama no.1146 and Samyutta Nikāya 3.21.