This is taken from the Sakya Resource Guide website. So, what is happiness in the Buddhism point of view? Read this and enjoy.
Discourse on Happiness
I heard these words of the Buddha one time when the Lord was
living in the vicinity of Shravasti at the Anathapindika mona-
stery in the Jeta Park. Late at night a deva appeared whose light
and beauty made the whole Jeta Grove shine radiantly. After
paying respects to the Buddha, the deva asked him a question in
the form of a verse:
"Many gods and men are eager to know
what are the greatest blessings
which can bring about a peaceful and happy life.
Please, Tathagata, will you teach us?"
(This is the Buddha's answer):
"Not to be associated with the foolish ones,
to live in the company of wise people
and to honor those who are worth honoring-
this is the greatest happiness.
"To live in a good environment,
to have planted good seeds
and to realize that you are on the right path-
this is the greatest happiness.
"To have a chance to learn,
and to be skillful in your profession or craft
and to know how to practice the precepts and loving speech-
this is the greatest happiness.
"To be able to support your parents,
to cherish your own family
and to have a job that you like-
this is the greatest happiness.
"To live correctly, to be generous in giving,
to be able to give support to relatives and friends
and to live a life of blameless conduct-
this is the greatest happiness.
Discourse on Happiness
"To avoid doing bad things,
to avoid being caught by alcoholism or drugs
and to be diligent in doing good things-
this is the greatest happiness.
"To be humble and polite,
to be grateful, and content with a simple life
and not to miss the occasion to learn the dharma
this is the greatest happiness.
"To persevere and be open to change,
to have regular contact with monks and nuns
and to participate in dharma discussions-
this is the greatest happiness.
"To live diligently and attentively,
to perceive the Noble Truths
and to realize Nirvana-
this is the greatest happiness.
"To live in the world,
with your heart undisturbed by the world,
with all sorrows ended, dwelling in peace,
this is the greatest happiness.
"He or she who accomplishes this
will remain unvanquished wherever she goes.
Always he will be safe and happy-
This is the greatest happiness."
-Mahamangala Sutta (Suttanipata 1)
http://www.bestbettingsites.uk/
Mar 3, 2007
fund my Buddhism studies in Kathmandu, Nepal
If you have noticed the side bar on your right, there's this 'Fund my Studies' ChipIn widget. My intention is to raise $850 (which include tuition, room and three meals a day) to study at the International Buddhist Academy next year. The course will commence from June 4th to September 15th each year.
I will sponsor my own flight tickets and living expenses which may comes to about RM4 000. During the 3-month course, I will go through the philosophy class as well as learning Tibetan language. Below is the course outline:
The Moonlight Distinguishing the Views, by Kunkhyen Gorampa (1 month)
This text is praised due to its clarity in identifying and critiquing the three major interpretations of Madhyamika philosophy which developed in Tibet, comparing these approaches with the classical Indian sources. Studying this text instills a correct understanding of the Madhyamika view, particularly regarding the definition of inexpressibility and emptiness. [Check out my previous post on emptiness which mentioned about the Madhyamika philosophy]
Abhidharmakosha, by Acharya Vasubhandu (the first two chapters in 2 months)
This is the key text used for the study of abhidharma within the Tibetan traditions due to its systematic and exhaustive treatment of ontology, psychology, cosmology, causality, states of consciousness, etc. It is an indispensable text for all students of philosophy and is considered a vital part of the Buddhist path. As was said by Buddhaghosha, "Those who study the Abhidhamma literature experience unending joy and serenity of mind."
If you would like to chip in a few bucks (or more), kindly click on the ChipIn button. You contribution is much appreciated. I will keep you updated about this course from time to time.
**Update** I've removed the ChipIn button because I'm funding my studies through sponsored post and Adsense.
I will sponsor my own flight tickets and living expenses which may comes to about RM4 000. During the 3-month course, I will go through the philosophy class as well as learning Tibetan language. Below is the course outline:
The Moonlight Distinguishing the Views, by Kunkhyen Gorampa (1 month)
This text is praised due to its clarity in identifying and critiquing the three major interpretations of Madhyamika philosophy which developed in Tibet, comparing these approaches with the classical Indian sources. Studying this text instills a correct understanding of the Madhyamika view, particularly regarding the definition of inexpressibility and emptiness. [Check out my previous post on emptiness which mentioned about the Madhyamika philosophy]
Abhidharmakosha, by Acharya Vasubhandu (the first two chapters in 2 months)
This is the key text used for the study of abhidharma within the Tibetan traditions due to its systematic and exhaustive treatment of ontology, psychology, cosmology, causality, states of consciousness, etc. It is an indispensable text for all students of philosophy and is considered a vital part of the Buddhist path. As was said by Buddhaghosha, "Those who study the Abhidhamma literature experience unending joy and serenity of mind."
If you would like to chip in a few bucks (or more), kindly click on the ChipIn button. You contribution is much appreciated. I will keep you updated about this course from time to time.
**Update** I've removed the ChipIn button because I'm funding my studies through sponsored post and Adsense.
Mar 2, 2007
Q&A on Buddhism - part 7
Disclaimer: For non-Muslims or Buddhists only unless if you are reading this for knowledge purpose. This is a Q&A session with HH Sakya Trizin.
This is the continuation from part 6.
Q: How should we understand Emptiness?
A: Emptiness is actually only a name. It doesn't mean that all things are empty or void. Every religion tries to explain the true nature of phenomena, but all have come to the conclusion of something existing, either positively or negatively. Ordinary people do not think much about phenomena and their origins, but the more spiritual people do, and wonder why things exist and where they come from. Christianity concluded that all things are created by God. An early Buddhist school, Sarvastivada, concluded that, although gross things do not really exist, atoms - so minute that they can have no sides facing different directions - do exist as basic elements.
A more advanced Buddhist school, the Vijnanavada, decided that ultimately nothing exists externally and that the things we seem to perceive are only projections of mind. However, when the Madhyamika philosophers examined phenomena, everything seemed to disappear and they could find nothing. They were not satisfied by the explanation that God created everything or that tiny atoms existed, and they reasoned that it was impossible for subjective mind to exist if objects did not exist, as mind and objects are as interdependently inseparable as are right and left. So, if there was no external matter, there could be no mind.
The Madhyamika concluded, after a very scrupulous examination, that there was nothing, ultimately, that could be clung to as really existent. Positive things could not be found, negative things could not be found, nothing could be found which could be accepted as really existing because the true nature of all things is beyond existence and non-existence, beyond thought, and inexpressible. Shantideva said, "The Absolute is not an object of mind; it lies beyond mind. It is something you cannot describe; it is the wonder of the incomprehensible." However, when we talk about such things, we have to name them, so we call it the Emptiness, but really Emptiness is not something that can be named, it is inexpressible.
Of course, this is all 'ultimately'. Relatively speaking, the Madhyamika accepts whatever ordinary people accept, but the writings of this school do show an experience of the inexpressibility of all things.
Q: Isn't this critique of phenomena merely a logical paradox? Can it have any bearing on daily life?
A: Of course it does. When you realize the Ultimate Truth, you are free from suffering. We are in suffering because we haven't awakened from the relative illusion. We are wrapped up in this relative illusion and, due to this, we hold things as real; we act and hence suffer and create many more causes of suffering.
Q: So the real point of attachment?
A: When you are no longer attached to things as real, you create no further causes of suffering.
This is the continuation from part 6.
Q: How should we understand Emptiness?
A: Emptiness is actually only a name. It doesn't mean that all things are empty or void. Every religion tries to explain the true nature of phenomena, but all have come to the conclusion of something existing, either positively or negatively. Ordinary people do not think much about phenomena and their origins, but the more spiritual people do, and wonder why things exist and where they come from. Christianity concluded that all things are created by God. An early Buddhist school, Sarvastivada, concluded that, although gross things do not really exist, atoms - so minute that they can have no sides facing different directions - do exist as basic elements.
A more advanced Buddhist school, the Vijnanavada, decided that ultimately nothing exists externally and that the things we seem to perceive are only projections of mind. However, when the Madhyamika philosophers examined phenomena, everything seemed to disappear and they could find nothing. They were not satisfied by the explanation that God created everything or that tiny atoms existed, and they reasoned that it was impossible for subjective mind to exist if objects did not exist, as mind and objects are as interdependently inseparable as are right and left. So, if there was no external matter, there could be no mind.
The Madhyamika concluded, after a very scrupulous examination, that there was nothing, ultimately, that could be clung to as really existent. Positive things could not be found, negative things could not be found, nothing could be found which could be accepted as really existing because the true nature of all things is beyond existence and non-existence, beyond thought, and inexpressible. Shantideva said, "The Absolute is not an object of mind; it lies beyond mind. It is something you cannot describe; it is the wonder of the incomprehensible." However, when we talk about such things, we have to name them, so we call it the Emptiness, but really Emptiness is not something that can be named, it is inexpressible.
Of course, this is all 'ultimately'. Relatively speaking, the Madhyamika accepts whatever ordinary people accept, but the writings of this school do show an experience of the inexpressibility of all things.
Q: Isn't this critique of phenomena merely a logical paradox? Can it have any bearing on daily life?
A: Of course it does. When you realize the Ultimate Truth, you are free from suffering. We are in suffering because we haven't awakened from the relative illusion. We are wrapped up in this relative illusion and, due to this, we hold things as real; we act and hence suffer and create many more causes of suffering.
Q: So the real point of attachment?
A: When you are no longer attached to things as real, you create no further causes of suffering.
In the next part, we will look at what HH Sakya Trizin had to say, if it is okay to think of ourselves as a Buddha.
Disclaimer: This interview was taken from the book "Pointing Towards Vajrayana" published by The Singapore Buddha Sasana Society Sakya Tenphel Ling. The Palden Sakya Centres of American Buddhism Sakya Shei Drup Ling actually holds the right of this text.
Mar 1, 2007
researching for Yogyakarta
Currently I'm doing some research on places to go in Yogyakarta. My Sis managed to get a couple of tickets from AirAsia when they offered them for free recently.
I won't be sharing too much about it yet. I just want to talk about an impressive website called YogYes.com which is very user friendly for those who's visiting Yogyakarta.
I managed to book a room at the Manohara Hotel through the website. I'm glad that their reply was very prompt. The Manohara Hotel is the only hotel located inside the Borobudur Archaelogical Park and it is a great place to experience the fresh air and sun rise.
I won't be sharing too much about it yet. I just want to talk about an impressive website called YogYes.com which is very user friendly for those who's visiting Yogyakarta.
I managed to book a room at the Manohara Hotel through the website. I'm glad that their reply was very prompt. The Manohara Hotel is the only hotel located inside the Borobudur Archaelogical Park and it is a great place to experience the fresh air and sun rise.
Subscribe to:
Posts (Atom)
