Praise to the earth-ecology; please meditate like earth, Tathagatas.

[Guest guest]

Praise to the earth-ecology; please meditate like earth, Tathagatas.

 

Venerable Sirs or Ladies,

 

May all our relatives be safe and secure and get sufficient help with that.

May all our relatives be happy at heart and get sufficient help with that.

May all our relatives want to prevent and abandon doings that lead to

someones downfall and get sufficient help with that.

May all our relatives want to do doings that lead to the highest blessings

and get sufficient help with that.

May all our relatives want to raise and develop doings that lead to a noble

maintainance and support of the sense-mediums, the hindrances, the

khanddhas, suffering and everything that dependently arises and get

sufficient help with that.

May all our relatives want to do bodhipakkiya dhamma with its requisite

conditions and get sufficient help with that.

May all our relatives want to express shame and fear of wrong-doings a lot

and in a noble way and raise and develop right views and get sufficient

help with that.

May all our relatives want to share the fruits and results of their good

merit with all beings and get sufficient help with that.

 

“ ... ...

All we need is a little patience, yeah,

just a little patience,

just a little patience.

.... ...”

>From memory; Patience; Guns and Roses.

 

I would like to dedicate the merit of sharing the first Sutta to all

buddhist in Sri-Lanka, Afganistan, Indonesia, basically to all buddhist

world wide (and all beings).

 

Majjhima Nikaya 62 Maharahulovada Sutta - The greater discourse of advice

to Rahula.

Translators Bhikkhu Bodhi and Bhikkhu Nanamoli, Wisdom Publications -

Boston ISBN 0-86171-072-X, in association with Barre Centre for Buddhist

Studies, 149 Lockwood Road, Barre, Massachusetts 01005, USA, (508)

355-2347. [Has a open door for any tradition; its purpose is to provide a

bridge between study and practice, between scholary understanding and

meditative insight; it encourages active engagement with the tradition in a

spirit of genuine inquiry and investigation. The study center has recently

started Dhamma Dana Publications, which endeavors to bring a long-standing

tradition to America by making high-quality books on Buddhist Teachings

available for free distribution. Any one wishing to sponsor the publication

and free distribution of a manuscript may contact the director of Barre

Center for Buddhist Studies.]

 

Thus I have heard. On one occasion the Blessed One was living at Savatthi

in Jetas Grove, Ananthapindikas Park. Then, when it was morning, the

Blessed One dressed and taking his bowl and outer robe, went into Savatthi

for alms. The Venerable Rahula also dressed and taking his bowl and outer

robe, followed close behind the Blessed One.

Then the Blessed One looked back and adressed the venerable Rahula thus:

“Rahula, any kind of material form, whatever, whether past, future or

present, internal or external, gross or subtle, inferior or superior, far

or near, all material form should be seen as it actually is with proper

wisdom thus:”This is not mine, this I am not, this is not my

self.””

“Only material form, Blessed One? Only material form, Sublime

One?”

“Material form, Rahula, and feeling, perception, formations and

consciousness.”

“Then the venerable Rahula considered thus:” Who would go into

town for alms today when personally admonished by the Blessed One?”

Thus he turned back and sat down at the root of a tree, folding his legs

crosswise, setting his body erect and established mindfulness in front of

him.

The venerable Sariputta saw him sitting there and adressed him thus:

”Rahula, develop mindfulness of breathing. When mindfulness of

breathing is developed and cultivated it is of great fruit and great

benefit.”

Then when it was evening, the venerable Rahula rose from meditation and

went to the Blessed One. After paying homage to him, he sat down at one

side and asked the Blessed One: ”Venerable Sir, how is mindfulness of

breathing developed and cultivated so that it is of great fruit and great

benefit?”

“Rahula, whatever internally, belonging to oneself, is solid,

solidified and clung to, that is head-hairs, bodyhairs, nails, teeth, skin,

flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm,

spleen, lungs, large intestines, small intestines, contents of the stomach,

feces, or whatever else internally belonging to oneself, is solid,

solidified and clung to: this is called the internal earth element. Now

both the internal earth element and the external earth element are simply

earth element. And should be seen as it actually is with proper wisdom

thus:”This is not mine, this I am not, this is not my self.”

When one sees it thus as it actually is with proper wisdom one becomes

disenchanted with the earth element and makes the mind dispassionate

towards the earth-element.

What, Rahula is the water element? The water element may be either internal

or external. What is the internal water element? Whatever internally,

belonging to oneself, is water, watery, and clung to, that is, bile,

phlegm, pus, blood sweat , fat, tears, grease, spittle, snot,

oil-of-the-joints, urine, or whatever else internally, belonging to oneself

is water, watery and clung to: This is called the internal water element.

Now both the internal water element and the external water element are

simply water element. And should be seen as it actually is with proper

wisdom thus: “This is not mine, this I am not, this is not

myself.” When one sees it thus as it actually is with proper wisdom

one becomes disenchanted with the water element and makes the mind

dispassionate towards the water element.”

“What Rahula is the fire element? The fire element may be either

internal or external. What is the internal fire element? The fire element

may be either internal or external. What is the internal fire element?

Whatever internally, belonging to oneself, is fire, fiery and clung to,

that is by which one is warmed, ages and is consumed and that by which what

is eaten, drunk, consumed, and tasted gets completely digested or whatever

else internally, belonging to oneself is fire, fiery, and clung to: this is

called the internal fire element. Now both the internal fire element and

the external fire element are simply fire element. And that should be seen

as it actually is with proper wisdom thus :”This is not mine, this I

am not, this is not myself.” When one sees it thus as it actually is

with proper wisdom, one becomes disenchanted with the fire element and

makes the mind dispassionate towards the fire element.”

What Rahula is the air element? The air element may be either internal or

external. What is the internal air element? Whatever internally, belonging

to oneself, is air, airy, and clung to, that is up-going winds, down-going

winds, winds in the belly, winds in the bowel, winds that course through

the limbs, in-breath and out-breath, or whatever else internally, belonging

to oneself is air, airy and clung to : this is called the internal air

element. Now both the internal air element and the external air element are

simply air element. And that should be seen as it actually is with proper

wisdom thus: “This is not mine, this I am not, this is not

myself.” When one sees it thus as it actually is with proper wisdom

one becomes disenchanted with air element and makes the mind dispassionate

towards the air element.”

“What Rahula is the space element ?” The space element may be

either internal or external. What is the internals space element? Whatever

internally, belonging to oneself, is space, spacial and clung to that is

holes of the ears, the nostrils, the door of the mouth and that [apenture]

whereby what is eaten, drunk, consumed, and tasted gets swallowed and where

it collects and whereby it is excreted from below or whatever else

internally belonging to oneself is space, spatial and clung to: this is

called the internal space element. Now both the internal space element and

the external space element are simply space element. And that should be

seen as it actually is with proper wisdom thus: “This is not mine,

this I am not, this is not myself.” When one sees it thus as it

actually is with proper wisdom one becomes disenchanted with the space

element and makes the mind dispassionate towards the space element.

 

“Rahula develop medidation that is like earth; for when you develop

meditation that is like earth, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as people throw clean things and

dirty things, excrement, urine, pus, and blood on the earth, and the earth

is not horrified, humiliated and disgusted because of that, so too, Rahula,

develop meditation that is like the earth; for when you develop meditaion

that is like the earth, arisen agreeable and disagreeable contacts will not

invade your mind and remain.

“Rahula, develop meditation that is like water; for when you develop

meditation that is like water, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as people wash clean things and

dirty things, excrement, urine, spittle, pus and blood in water and the

water is not horrified, humiliated and disgusted because of that, so too,

Rahula develop meditation that is like water; for when you develop

meditation that is like water, arisen agreeable and disagreeable contacts

will not invade your mind and remain.”

”Rahula, develop meditation that is like fire; for when you develop

meditation that is like fire, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as people burn clean things and

dirty things, excrement, urine, spittle, pus and blood in fire and the fire

is not horrified, humiliated and disgusted because of that, so too, Rahula,

develop meditation tha tis like fire; for when you develop meditation that

is like fire arisen agreeable and disagreeable contacts will not invade

your mind and remain.”

“Rahula develop meditation that is like air; for when you develop

meditation that is like air, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as the air blows on clean things

and dirty things, on excrement, urine, spittle, pus, and blood and the air

is not horrified, humiliated and disgusted because of that, so too, Rahula,

develop meditation that is like air; for when you develop meditation that

is like air arisen agreeable and disagreeable contacts will not invade your

mind and remain.”

“Rahula, develop meditation that is like space; for when you develop

meditation that is like space, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as space is not established

anywhere, so too, Rahula, develo meditation that is like space; for when

you develop meditation that is like space arisen agreeable and disagreeable

contacts will not invade your mind and remain.”

“Rahula develop meditation on loving-kindness[metta]; for when you

develop meditation on loving kindness any ill will will be

abandoned.”

“Rahula, develop meditation on compassion[karuna]; for when you

develop meditation on compassion any cruelty will be abandoned.”

“Rahula, develop meditation on apreciative joy[mudita]; for when you

develop meditation on appreciative joy, any discontent will be

abandoned.”

“Rahula, develop meditation on equanimity[upekkha]; for when you

develop meditation on equanimity any aversion will be abandoned.”

“Rahula develop meditation on foulness; for when you develop

meditation on foulness, any lust will be abandoned.”

“Rahula, develop meditation on perception of impermanence; for when

you develop meditation on impermanence the conceit “I am” will

be abandoned.”

“Rahula develop meditation on mindfulness of breathing. When

mindfulness of breating is developed and cultivated it is of great fruit

and great benefit. And how is mindfulness of breathing developed and

cultivated, so that is of great fruit and great benefit?”

“Here Rahula, a bhikkhu gone to the forest or to the root of a tree

or to an empty hut, sits down; having folded his legs crosswise, set his

body erect and established mindfulness in fron of him, ever mindful he

breathes in, ever mindful he breathes out.

“Breathing in long, he understands: “I breathe in long”;

or breathing out long, he understands: “I breathe out long”.

Breathing in short, he understands: “I breathe in short”; or

breathing out short, he understands: “I breathe out short”. He

trains thus: “I shall breathe in experiencing the whole body [of

breath]”. He trains thus: “I shall breathe out experiencing the

whole body of breath”. He trains thus: “I shall breathe in

tranquillising the bodily formation”; he trains thus: “I shall

breathe out tranquillising the bodily formation.”

“He trains thus: “I shall breathe in experiencing

rapture”; he trains thus: “I shall breathe out experiencing

rapture”. He trains thus: “I shall breathe in experiencing

pleasure”, he trains thus: “I shall breathe out experiencing

pleasure”. He trains thus: “I shall breathe in experiencing

mental formations”, he trains thus: “I shall breathe out

experiencing mental formations”. He trains thus: “I shall

breath in tranquillising the mental formations”, he trians thus:

“I shall breath out tranquillising the mental formations”.

“

“He trains thus: “I shall breathe in experiencing the

mind”; he trains thus: “I shall breathe out experiencing the

mind.” He trains thus: “I shall breathe in gladdening the

mind”; he trains thus: “I shall breathe out gladdening the

mind.” He trains himself thus: “I shall breathe in

concentrating the mind”; he trains thus: “I shall breathe out

concentrating the mind”. He trains thus: “I shall breathe in

liberating the mind”; he trains thus: “I shall breathe out

liberating the mind”.”

“He trains thus: “I shall breathe in contemplating

impermanence”; he trains thus: “I shall breathe out

contempating impermanence”. He trains thus: “I shall breathe in

contemplating fading away”; he trains thus: “I shall breathe

out contemplating fading away”. He trains thus: “I shall

breathe in contemplating cessation”, he trains thus: “I shall

breathe out contemplating cessation”. He trains thus: “I shall

breathe in contemplating relinquishment”; he trains thus: “I

shall breathe out contemplating relinquisment”.”

“Rahula, that is how mindfulness of breathing is developed and

cultivated, so that it is of great fruit and great benefit. When

mindfulness of breathing is developed and cultivated in this way, even the

final in-breaths and out-breaths are known as they cause, not

unknown.”

 

That is what the Blessed One said. The venerable Rahula was satisfied and

delighted in the Blessed Ones words.

Related reading on mindfulness of death;

http://www.accesstoinsight.org/canon/anguttara/an6-19.html (and AN 6.20)

 

First of all would I like to speak praise of the gift that Venerable

Sariputta must have given to Venerable Rahula, now he had something to eat.

Sariputta is regarded by me as a generous giver!

 

The reason why I would like to ask for the Tathagatas to practice

meditation as the earth is because of my wrong-doings; some of them can be

read in the Suttas;

 

Anguttara Nikaya II.23 - Abhasita Sutta - What Was Not Said

For free distribution only, as a gift of Dhamma

 

"Monks, these two slander the Tathagata. Which two? He who explains what

was not said or spoken by the Tathagata as said or spoken by the Tathagata.

And he who explains what was said or spoken by the Tathagata as not said or

spoken by the Tathagata. These are two who slander the Tathagata."

------

Translator Venerable Thanissaro Bhikkhu.

Revised: Sun 3 October 1999

http://www.accesstoinsight.org/canon/anguttara/an2-23.html

 

Anguttara Nikaya II.25 - Neyyattha Sutta - A Meaning to be Inferred

For free distribution only, as a gift of Dhamma

 

"Monks, these two slander the Tathagata. Which two? He who explains a

discourse whose meaning needs to be inferred as one whose meaning has

already been fully drawn out. And he who explains a discourse whose meaning

has already been fully drawn out as one whose meaning needs to be inferred.

These are two who slander the Tathagata."

------

Translator Venerable Thanissaro Bhikkhu.

Revised: Tue 26 October 1999

http://www.accesstoinsight.org/canon/anguttara/an2-25.html

 

Well as a psychiatric patient or as a man with a sick mind, do I have a

weakness in recognizing my wrong-doings, abandoning my wrong-doings and

raise right views and efforts because of my wrong-doings. Therefore I would

ask the Tathagatas and the Sangha to practice meditation like earth with

me(And anyone else ofcourse). I speculate that this meditation is a fine

way to handle all my wrong-doings, without getting into trouble to much.

Somehow this is a relief, because now I dont have to worry about getting

killed because of my wrong-doings. And because fear is a cause of

wrong-doings I speculate that the Sangha dont mind meditating like that.

Further would I like to speak praise of the Blessed One for instructing the

venerable Rahula twice that day.

I also have a weakness in the above practices, most of them I dont even

practice and as for metta; somehow it doesnt raise bojjhanghas so I am

probebly doing something wrong as well.

 

Next wednesday is it my birthday. I am going to get the age of 33. Now are

there practices of the deities of 33. And I hope that there will be many

occasions where I can practice the practices of the deities of 33.

Unfortunatly the only practice I know of is of giving;

Out of

Anguttara Nikaya VII.49 - Dana Sutta - Giving

.... ...

"Having given this gift with the thought, 'Giving is good,' on the break-up

of the body, after death, reappears in the company of the Devas of the

Thirty-three. Then, having exhausted that action, that power, that status,

that sovereignty, he is a returner, coming back to this world.”

.... ...

Translator Venerable Thanissaro Bhikkhu.

Revised: Fri 9 June 2000

http://www.accesstoinsight.org/canon/anguttara/an7-49.html

 

I just found out that Venerable Sakka is also from the realm of the deities

of 33. Now have I heard that Sakka was given a discourse on emptiness. So

if I can overcome my aversion against the Mahayana deities then I will

practice that practice as well. Unfortunatly are there deities who state

that emptiness is not true because of the Supersoul(element) that is

present in everything. So in order to practice emptiness as a form of

respect for the deities of 33 then these hindrances must be overcome;

aversion against the Mahayana deities and not being ignorance of the divine

soul that is present in everything. I think that that is too difficult for

me to overcome in one year because I dont know how to do that or if I am

willing to do that. So if any one knows of other Suttas where the Buddha

states how to pay respect to the deities of 33, please let me know.

I also bought a book about angles. It is my wish that my family gets

sufficient help to be safe and secure and angles seem to be willing to do

that just fine. All though it seems a christian book, because of right

speech it has also wicca elements in it. It discribes how to find out who

ones gardian angle is and how to contact them. I think that I will share

this with my relatives.

 

Sicknesses

Further have I received a letter from a organisation named “Stop Aids

Now!”. They reported to me that at this very moment there are more

then 40 milion people affected with the aids virus and that 25 million

people have died as a consequence of the Aids virus. 13 Million children

have lost one or more parents to this decease. And these numbers seem to

increase every year. Now have they come up with a solution to stop this

decease; that is right speech. They want to unite all organisations,

people, governments in the world to cooperate and do everything possible

within their responsability. They need cooperation on all levels, so that

they can stop this decease on a mundial level. Because it is the right time

to give to the sick, and because Sangha members seem to enjoy concord, I

would ask you for your regular help and support in this.

Now seem the following lines very usefull to that;

 

"And how is one made pure in four ways by verbal action?

 

"There is the case where a certain person, abandoning false speech,

abstains from false speech. When he has been called to a town meeting, a

group meeting, a gathering of his relatives, his guild, or of the royalty,

if he is asked as a witness, 'Come & tell, good man, what you know': If he

doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.'

If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I

have seen.' Thus he doesn't consciously tell a lie for his own sake, for

the sake of another, or for the sake of any reward. Abandoning false

speech, he abstains from false speech. He speaks the truth, holds to the

truth, is firm, reliable, no deceiver of the world.

 

"Abandoning divisive speech he abstains from divisive speech. What he has

heard here he does not tell there to break those people apart from these

people here. What he has heard there he does not tell here to break these

people apart from those people there. Thus reconciling those who have

broken apart or cementing those who are united, he loves concord, delights

in concord, enjoys concord, speaks things that create concord.

 

"Abandoning abusive speech, he abstains from abusive speech. He speaks

words that are soothing to the ear, that are affectionate, that go to the

heart, that are polite, appealing & pleasing to people at large.

 

"Abandoning idle chatter, he abstains from idle chatter. He speaks in

season, speaks what is factual, what is in accordance with the goal, the

Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable,

reasonable, circumscribed, connected with the goal.

 

"This is how one is made pure in four ways by verbal action." -- AN X.176

 

Edited by John Bullit(?) and translated by Venerable Thanissaro Bhikkhu.

Revised: Sat 30 September 2000

http://www.accesstoinsight.org/ptf/samma-vaca.html

 

Thanks.

 

May all beings be safe and secure and get sufficient help with that.

May all beings be happy at heart and get sufficient help with that.

May all beings want to prevent and abandon doings that lead to someones

downfall and get sufficient help with that.

May all beings want to raise and develop doings that lead to the highest

blessings and get sufficient help with that.

May all beings want to raise and develop doings that lead to a noble

maintainance and support of the sense-mediums, the hindrances, suffering

and everything that depenently arises and get sufficient help with that.

May all beings want to raise bodhipakkiya dhamma with its requisite

conditions and get sufficient help with that.

May all beings want to share their fruits and results of their good merit

with all beings and get sufficient help with that.

May all beings want to express shame and fear of wrong-doings a lot and in

a noble way and raise and develop right vieuws get sufficient help with

that.

 

With mudita,

Ratananam matar.

 

--------------

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He who has done for refuge to the Buddha, the Dhamma, and the Sangha, sees

with right knowledge the Four Noble Truths - Sorrow, the Cause of Sorrow,

the Transcending of Sorrow and the Noble Eightfold Path which leads to the

Cessation of Sorrow. Random Dhammapada Verse 190-191