A Guide To Get Rid Of Suffering That Results From ? And Sensual Pleasures
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Today's offering/action in the name of ? . Taken from ancient Buddist texts.
Exposition of the Truth of Suffering
Birth is suffering, old age is suffering, (sickness is suffering),24 death is suffering, sorrow, lamentation, pain, grief and distress are suffering, the association with something that one does not like is suffering, the disassociation with something that one does like is suffering, not to get what one desires is suffering; in short, the clinging to the five aggregates is suffering.
Exposition of the Truth of the Arising of Suffering
And what, monks, is the Noble Truth of the Arising of Suffering?
It is this craving that occurs again and again and is bound up with pleasure and ? and finds delight now here, now there. That is, the craving for sensual pleasures, the craving for repeated rebirth and the craving for annihilation.
But where does this craving, monks, arise and where does it get established?
Wherever in the world [of mind and matter] there is something enticing and pleasurable, there this craving arises and gets established.
Exposition of the Truth of the Cessation of Suffering
And what, monks, is the Noble Truth of the Cessation of Suffering?
It is the complete fading away and cessation of this very craving, forsaking it and giving it up; the liberation from it, leaving no place for it. But where may this craving, monks, be eradicated; where may it be extinguished? Wherever in the world [of mind and matter] there is something enticing and pleasurable: there this craving may be eradicated and extinguished.
Exposition of the Truth of the Path
And what, monks, is the Noble Truth of the Path Leading to the Cessation of Suffering? It is this, the Noble Eightfold Path, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right awareness and right concentration.
And what, monks, is Right Understanding? It is this, monks: the knowledge of suffering, the knowledge of the arising of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering. This, monks, is called Right Understanding.
And what, monks, is Right Thought? Thoughts of renunciation, thoughts that are free from aversion and thoughts that are free from violence. This, monks, is called Right Thought.
And what, monks, is Right Speech? Abstaining from lying, abstaining from slander and backbiting, abstaining from harsh words and abstaining from frivolous talk. This, monks, is called Right Speech.
And what, monks, is Right Action? Abstaining from killing, abstaining from taking what has not been given and abstaining from sexual misconduct. This, monks, is called Right Action.
And what, monks, is Right Livelihood? Here, monks, a noble disciple having given up wrong ways of livelihood earns his livelihood by right means. This, monks, is called Right Livelihood.
And what, monks, is Right Effort? Here, monks, a monk generates the will to prevent the arising of unarisen evil unwholesome mental states; he makes strong effort, stirs up his energy, applies his mind to it and strives. To eradicate those evil unwholesome mental states that have arisen in him, he generates the will, makes strong effort, stirs up his energy, applies his mind to it and strives. To develop wholesome mental states that have not yet arisen in him, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. To maintain wholesome mental states that have arisen in him, not to let them fade away, to multiply them and bring them to full maturity and to full development, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. This, monks, is called Right Effort.
And what, monks, is Right Awareness? Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter]. This, monks, is called Right Awareness.
And what, monks, is right concentration? Here monks, a monk, detached from craving, detached from unwholesome mental states, enters into the first absorption, born of detachment, accompanied by initial and sustained application of the mind27 and filled with rapture and bliss and he dwells therein. With the subsiding of initial and sustained application of the mind and gaining inner tranquillity and oneness of mind he enters into the second absorption, born of concentration, free from initial and sustained application of the mind, filled with rapture and bliss and he dwells therein. After the fading away of rapture he dwells in equanimity, aware with constant thorough understanding of impermanence, and he experiences in his body the bliss of which the noble ones say: "That bliss is experienced by one with equanimity and awareness." Thus he enters the third absorption and dwells therein. After the eradication of pleasure and pain and with joy and grief having previously passed away, he enters into a state beyond pleasure and pain, the fourth absorption, that is totally purified by equanimity and awareness and he dwells therein. This, monks, is called Right Concentration.
This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.
Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: "These are mental contents!" Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the Four Noble Truths.
Exposition of the Truth of Suffering
Birth is suffering, old age is suffering, (sickness is suffering),24 death is suffering, sorrow, lamentation, pain, grief and distress are suffering, the association with something that one does not like is suffering, the disassociation with something that one does like is suffering, not to get what one desires is suffering; in short, the clinging to the five aggregates is suffering.
Exposition of the Truth of the Arising of Suffering
And what, monks, is the Noble Truth of the Arising of Suffering?
It is this craving that occurs again and again and is bound up with pleasure and ? and finds delight now here, now there. That is, the craving for sensual pleasures, the craving for repeated rebirth and the craving for annihilation.
But where does this craving, monks, arise and where does it get established?
Wherever in the world [of mind and matter] there is something enticing and pleasurable, there this craving arises and gets established.
Exposition of the Truth of the Cessation of Suffering
And what, monks, is the Noble Truth of the Cessation of Suffering?
It is the complete fading away and cessation of this very craving, forsaking it and giving it up; the liberation from it, leaving no place for it. But where may this craving, monks, be eradicated; where may it be extinguished? Wherever in the world [of mind and matter] there is something enticing and pleasurable: there this craving may be eradicated and extinguished.
Exposition of the Truth of the Path
And what, monks, is the Noble Truth of the Path Leading to the Cessation of Suffering? It is this, the Noble Eightfold Path, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right awareness and right concentration.
And what, monks, is Right Understanding? It is this, monks: the knowledge of suffering, the knowledge of the arising of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering. This, monks, is called Right Understanding.
And what, monks, is Right Thought? Thoughts of renunciation, thoughts that are free from aversion and thoughts that are free from violence. This, monks, is called Right Thought.
And what, monks, is Right Speech? Abstaining from lying, abstaining from slander and backbiting, abstaining from harsh words and abstaining from frivolous talk. This, monks, is called Right Speech.
And what, monks, is Right Action? Abstaining from killing, abstaining from taking what has not been given and abstaining from sexual misconduct. This, monks, is called Right Action.
And what, monks, is Right Livelihood? Here, monks, a noble disciple having given up wrong ways of livelihood earns his livelihood by right means. This, monks, is called Right Livelihood.
And what, monks, is Right Effort? Here, monks, a monk generates the will to prevent the arising of unarisen evil unwholesome mental states; he makes strong effort, stirs up his energy, applies his mind to it and strives. To eradicate those evil unwholesome mental states that have arisen in him, he generates the will, makes strong effort, stirs up his energy, applies his mind to it and strives. To develop wholesome mental states that have not yet arisen in him, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. To maintain wholesome mental states that have arisen in him, not to let them fade away, to multiply them and bring them to full maturity and to full development, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. This, monks, is called Right Effort.
And what, monks, is Right Awareness? Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter]. This, monks, is called Right Awareness.
And what, monks, is right concentration? Here monks, a monk, detached from craving, detached from unwholesome mental states, enters into the first absorption, born of detachment, accompanied by initial and sustained application of the mind27 and filled with rapture and bliss and he dwells therein. With the subsiding of initial and sustained application of the mind and gaining inner tranquillity and oneness of mind he enters into the second absorption, born of concentration, free from initial and sustained application of the mind, filled with rapture and bliss and he dwells therein. After the fading away of rapture he dwells in equanimity, aware with constant thorough understanding of impermanence, and he experiences in his body the bliss of which the noble ones say: "That bliss is experienced by one with equanimity and awareness." Thus he enters the third absorption and dwells therein. After the eradication of pleasure and pain and with joy and grief having previously passed away, he enters into a state beyond pleasure and pain, the fourth absorption, that is totally purified by equanimity and awareness and he dwells therein. This, monks, is called Right Concentration.
This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.
Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: "These are mental contents!" Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the Four Noble Truths.
Comments
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The Results of the Establishing of Awareness
Indeed, monks, whoever practises this fourfold establishing of awareness in this manner28 for seven years, he may expect one of two results: in this very life highest wisdom29 or, if a substratum of aggregates remains, the stage of non-returner.30
Let alone seven years, monks. Should any person practise this fourfold establishing of awareness in this manner for six years, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.
Let alone six years, monks...
Let alone five years, monks...
Let alone four years, monks...
Let alone three years, monks...
Let alone two years, monks...
Let alone one year, monks. Should any person practise this fourfold establishing of awareness in this manner for seven months, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.
Let alone seven months, monks...
Let alone six months, monks...
Let alone five months, monks...
Let alone four months, monks...
Let alone three months, monks...
Let alone two months, monks...
Let alone one month, monks...
Let alone half a month, monks...
Let alone half a month, monks. Should any person practise this fourfold establishing of awareness in this manner for seven days, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.
It is for this reason that it was said: "This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of awareness." -
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Look at the amazing images of the Buddha associated with those texts/time period. he went into a Kingdom and taught the King the proper way to lead and the King made a amazing sculpture in his likeness in one week.
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It's completely natural for us to have desires. ? designed us that way. And there is nothing wrong with having them. If anything it's basically jus about not letting our desires get between us and our ? (His Word).
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Maybe it's just me, but I think it is a dangerous thing to deny the things that bring us joy or pain; to not even associate ourselves with the two. But, it is just as dangerous to glorify them as well.
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The guide is not talking about the elimination of desire. It's talking about control.
In order to achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. Just because you have control of the selfish desires of your body does not mean the end of pleasure. If anything your pleasure will be greatly increased because you will be closer to ? .
When a man/woman dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger. From anger arises bewilderment, from bewilderment comes loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes.
This post/action dedicated to ? .
