Sunday, April 21, 2019

Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic

After listening to Ajahn Keng Retreat Dhamma talk, he shared about how a lady who can see the spirits seek help from him as she could foresee misfortune in others and would warn people. However she would suffer repercussion as the spirits would punish her as they could not seek revenge on the people she helped. Ajahn Keng told her to read Access to Insight, the Anatta Sutta. I do believe as my brother could see spirits since he was a baby. He would see spirits with green eyes. As for me, I could sense and feel negative energy in some hotel. When I chant kuanyin pusa or Om Mani Padme Hum  the thing would go away.  
You can click here to read Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic.
Anatta-lakkhana Sutta: The Discourse on the Not-self Characteristic
translated from the Pali by 
N.K.G. Mendis
Thus it was heard by me. At one time the Blessed One was living in the deer park of Isipatana near Benares. There, indeed, the Blessed One addressed the group of five monks.
"Form, O monks, is not-self; if form were self, then form would not lead to affliction and it should obtain regarding form: 'May my form be thus, may my form not be thus'; and indeed, O monks, since form is not-self, therefore form leads to affliction and it does not obtain regarding form: 'May my form be thus, may my form not be thus.'
"Feeling, O monks, is not-self; if feeling were self, then feeling would not lead to affliction and it should obtain regarding feeling: 'May my feeling be thus, may my feeling not be thus'; and indeed, O monks, since feeling is not-self, therefore feeling leads to affliction and it does not obtain regarding feeling: 'May my feeling be thus, may my feeling not be thus.'
"Perception, O monks, is not-self; if perception were self, then perception would not lead to affliction and it should obtain regarding perception: 'May my perception be thus, may my perception not be thus'; and indeed, O monks, since perception is not-self, therefore, perception leads to affliction and it does not obtain regarding perception: 'May my perception be thus, may my perception not be thus.'
"Mental formations, O monks, are not-self; if mental formations were self, then mental formations would not lead to affliction and it should obtain regarding mental formations: 'May my perception be thus, may my mental formations not be thus'; and indeed, O monks, since mental formations are not-self, therefore, mental formations lead to affliction and it does not obtain regarding mental formations: 'May my mental formations be thus, may my mental formations not be thus.'
"Consciousness, O monks, is not-self; if consciousness were self, then consciousness would not lead to affliction and it should obtain regarding consciousness: 'May my consciousness be thus, may my consciousness not be thus'; and indeed, O monks, since consciousness is not-self, therefore, consciousness leads to affliction and it does not obtain regarding consciousness: 'May my consciousness be thus, may my consciousness not be thus.'
"What do you think of this, O monks? Is form permanent or impermanent?"
"Impermanent, O Lord."
"Now, that which is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Is feeling permanent or impermanent?"
"Impermanent, O Lord."
"Now, that which is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Is perception permanent or impermanent?"
"Impermanent, O Lord."
"Now, what is impermanent, is it unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, that which is impermanent, unsatisfactory, subject to change, is it proper to regard that as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"What do you think of this, O monks? Are mental formations permanent or impermanent?"
"Impermanent, O Lord."
"Now, those that are impermanent, are they unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, those that are impermanent, unsatisfactory, subject to change, is it proper to regard them as: 'They are mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"Now what do you think of this, O monks? Is consciousness permanent or impermanent?"
"Impermanent, O Lord."
"Now, what is impermanent, is that unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, what is impermanent, unsatisfactory, subject to change, is it proper to regard it as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"Therefore, surely, O monks, whatever form, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that form must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever feeling, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that feeling must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever perception, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that perception must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever mental formations, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all those mental formations must be regarded with proper wisdom, according to reality, thus: 'These are not mine, this I am not, this is not my self.'
"Therefore, surely, O monks, whatever consciousness, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that consciousness must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'
"O monks, the well-instructed noble disciple, seeing thus, gets wearied of form, gets wearied of feeling, gets wearied of perception, gets wearied of mental formations, gets wearied of consciousness. Being wearied he becomes passion-free. In his freedom from passion, he is emancipated. Being emancipated, there is the knowledge that he is emancipated. He knows: 'birth is exhausted, lived is the holy life, what had to be done is done, there is nothing more of this becoming.'"
This the Blessed One said. Pleased, the group of five monks were delighted with the exposition of the Blessed One; moreover, as this exposition was being spoken, the minds of the group of five monks were freed of defilements, without attachment.
Indeed, at that time there were six arahants in the world.

Saturday, April 13, 2019

Ajahn Keng Dhamma Talk on 30th and 31st March 2019 in Singapore

I was upset that I couldn't attend Ajahn Keng Dhamma talk in late April as I had to attend my sibling's wedding dinner. Fortunately with the advance of technology, I could listen to eminent Singaporean monk, Ajahn Keng Dhamma talk in the comfort of my home. 

They essence of his talk in to observe the 5 precepts and meditation. The 5 precepts from Buddhanet are as follows:  

1) To undertake the training to avoid taking the life of beings. This precept applies to all living beings not just humans. All beings have a right to their lives and that right should be respected.

2) To undertake the training to avoid taking things not given. This precept goes further than mere stealing. One should avoid taking anything unless one can be sure that is intended that it is for you.

3) To undertake the training to avoid sensual misconduct. This precept is often mistranslated or misinterpreted as relating only to sexual misconduct but it covers any overindulgence in any sensual pleasure such as gluttony as well as misconduct of a sexual nature. 

4) To undertake the training to refrain from false speech. As well as avoiding lying and deceiving, this precept covers slander as well as speech which is not beneficial to the welfare of others.

5) To undertake the training to abstain from substances which cause intoxication and heedlessness.This precept is in a special category as it does not infer any intrinsic evil in, say, alcohol itself but indulgence in such a substance could be the cause of breaking the other four precepts.

Besides reading the sutra, we must also meditate. In this fast paced life in Singapore,the most expensive city in the world, we face stress and worry in our daily life. We must take the time to be quiet, to look in our inner self through meditation. 

I spend about 25 to 45 minutes to meditate. Sometimes I feel contented to just meditate and cast all those wondering thoughts aside and focus on my breath and chanting. Just stay in the moment and not waste the time worrying about the future or thinking about the past. To be fully present in the moment. 

"To detox the mind, we needs sīla (moral conduct), samādhi (Concentration), and pannā (wisdom).

The mind is affected by external factors due to three poisons; greed, hatred and delusion inside every living beings be it human or animals. "

Wednesday, April 10, 2019

Ajahn Keng Retreat Dhamma Talk 29 and 30 March 2019

In March Ajahn Keng gave Dhamma talk on late March. Sadly I could not attend as I had to attend my brother' wedding and I had bad flu the next day. I hope to attend his Dhamma talk. 

In the talk, he emphasised on the importance of meditation and observing 5 or 8 
precepts.