Saturday, May 3, 2008
The story of Thera Seyyasaka
While residing at the Jetavana monastery, the Buddha uttered Verse(117) of this book, with reference to Thera Sayyasaka.
Once there was a thera by the name of Seyyasaka, who was in the habit of masturbating. When the Buddhan heard about this, he rebuked the thera for doing something that would lead one farther away from the attainment of Magga and Phala. At the same time, the Buddha laid down the discipline prohibiting such indulgence in sexual pleasures, i.e., Samghadisesa Apatti, offences which require penance and suspension from the Order. Then the Buddha added, "This kind of offence can only lead to evil results in this world as well as in the next".
Then the Buddha spoke in verse as follows:
Verse 117. If a man does evil, he should not do it again and again; he should not take delight in it the accumulation of evil leads to dukkha.
quoted by The Dhammapada chapter 9 Evil (Papavagga)
Wednesday, April 9, 2008
Why does Gautam Buddha insist that life is always misery?
Because it is so! Life as you know it is misery. Buddha is not talking about his life, because what do you know about his life? That is not utter misery; that is utter bliss, that is ultimate bliss. But the life that you know is misery. Have you not observed yourself that it is misery? Do you need Buddha to remind you?
Buddha insists again and again that life is misery because life can be tremendous bliss. But unless you understand the first thing you will not understand second. First you have to be very aware that your life is misery, so much so that is it becomes impossible to live in the old way even for singly moment. When you see your house is on fire, how can you go on living in it? You will run. You will escape from the house!
When Buddha insist again and again that life is misery, anguish, pain he is simply reminding you that your house is on fire and your eyes are still blind. It is time – prepare! Your eyes can be cured. A way can be found to come out of this fire. You can still save yourself; all is not yet lost. Hence the insistence. Buddha wants to bring you to the reality of your existence. He is simply trying to shake you up. That`s why he insists again and again that life is misery.
People make tremendous effort, but what can you do? All your efforts are doomed because you don’t do the fundamental thing that can bring a radical change. You don`t create consciousness. That is the only radical transformation of life: from misery o bliss. You do everything else except meditate.
It is not that a meditative person enters heaven – no, Heaven enters into a meditative person. Paradise is not a geographical place, it is psychological experience. Only a meditative person can enjoy everything. He is not a renunciate. Only he knows how taste the beauty of things, How to experience the tremendous presence of existence all around. Because he is, he knows how to love, how to live.
Quoted by The Dhammapada The Way of the Buddha, Osho
Monday, March 17, 2008
Yudhishthira waited for his brothers in anxiety and thirst. “Can they have been subjected to a curse or are they still wandering about in the forest in search of water? “Can they have fainted or died of thirst? ” Unable to bear these thoughts, and driven be an overpowering thirst, he gave up waiting and started out to look for ho brothers and the pool, hoping that he might find them.
Yudhishthira proceeded in the direction his brothers had taken and kept on walking through tracts full of wild bear and spotted deer and big forest birds till he came upon a beautiful green meadow, around a pool of clear water. But when he saw his brothers lying there like a corpse, unable to restrain his grief, he lifted his voice and wept.
He touched the faces of Bhima and Arjuna (his brothers), as they lay so still and silence and mourned: Was this to be the end of all our vows? Just when our exile is about to end, you have taken away. Even the gods have forsaken me in my misfortune.
As he looked at their mighty limbs, nom so helpless, he sadly wondered who could have been powerful enough to kill them. Then he too descended into the pool, drawn to the water by an overpowering thirst. At once the voice without form warned.
“Your brothers died because they didn`t heed my words. They tried to drink water without answering my question. Don`t follow them. Answer my question s first and then you can quench your thirst. This pool belongs to me.”
It didn`t take Yuthishthira a moment to understand that these could be none other than the words of a Yaksha (that formless voice) and guessed what had happened to his brothers. It took him no time to see a possible way of bringing them back to life. He said bodiless voice: Please ask your question.”
The voice put question rapidly one after another.
“What rescues man in danger?”
“By the study of which science does man become wise?
“Not by studying any “shastra” does man become wise. It is by association with the great in wisdom that he gets wisdom.”
The Yaksha asked,
“What is swifter than wind?”
What is more faded than dried straw?
“A sorrow stricken heart.”
“Who is the friend of one who stays at home?”
“Who accompanies a man in death?”
“Dharma. That alone accompanies the soul in its solitary journey after death.
“Which is the biggest vessel?”
“The earth, which contains all within itself, is the greatest vessel”
“What is happiness?”
“Happiness is the result of good conduct.”
“What is that , by giving up being man becomes loved by all?”
“Pride. For, if man gives up being proud, he will be loved by all.”
“What is the loss which yields joy not sorrow?”
“Anger. If we gave up being angry, we will no longer be subject to sorrow.”
“What is that, by giving up which man becomes rich”
“Desire. If man gives up being greedy, he will become wealthy.”
“What makes one a real `Brahmana`? Is it birth, good conduct, or learning? Answer decisively”
“Birth and learning don`t make one a `Brahmana` ; good conduct alone does. However learned a person may be, he will not be a `Brahmana` without giving up bad habits. Even though he may be learned in the four Vedas, a man of bad conduct falls to lower class.”
“What is the greatest wonder in the world?”
“Every man see creatures depart to Yama`s kingdom, and yet those who remain want to live for ever, This truly is greatest wonder.”
Thus, the Yagsha put many questions and Yudhishthira answered them all.
In the end Yaksha asked: O king, one of your dead brothers can now be revived . Who do you want to came back to life?
It took Yudhishthira a moment to think and then he wished that the cloud-complexioned, lotus eyed, broad-chested and long-armed Nakula, lying like fallen eony tree, might arise.
The Yaksha was pleased at this and asked Yudhishthira: “Why did you choose Nakula in preference to Bhima, Who has the strength of sixteen thousand elephants? I have heard that bhima is most dear to you. And Why not Arjuna, Whose strength in arms is your protection? Tell me why you choose Nakula rather than either of these two.”
Yudhishthira replied: “ O Yaksha, ` Dharma is the only shield of man and not bihima or Arjuan. If `Dharma` is given up, man will be ruined. Kunti and Madri were the two wives of father. I am alive, a son of Kunti, and so she not completely bereaved. In order that the scales of justice may be even I ak that Madri`s son , Nakula may revive.”
The Yaksha was most pleased with Yudhishtira`s impartiality and granted that all his brothers would come back to life.
It was Yama, the Lord of death, who had taken the form of the Yaksha so that he might see Yudhishthira and test him. He embraced Yudhishthira and blessed him: tehn he disappeared.
Shastra- treatise, book
Yaksha- semi god, devil
Brahmana- noble one, awakens one
Dharma- the universe eternal law
Four Veda- ancient Indian Metaphysics, Philosophypical and religions sanskrit poems. consisted Rig Veda, Yajur Veda, Atharva Veda.
Saturday, March 15, 2008
When I gave up the tying of ribbons,
still I tied my garment about me.
When I gave up tying my garment,
still I covered my body in its folds.
So, when I give up passion, I see that anger remains.
And when I renounce anger,
greed is with me still; And when greed is vanquished,
pride and vainglory remain;
When the mind is detached and casts Maya away,
still it clings to the letter.
Kabir says, "Listen to me, dear Friend!
The true path is rarely found."
The moon shines in my body, but my blind eyes cannot see it:
The moon is within me, and so is the sun.
The unstruck drum of Eternity is sounded within me;
but my deaf ears cannot hear it.
Monday, March 10, 2008
Happiness or sorrow –
Whatever befalls you,
Happiness will come and sorrow will come. These are the seeds you have sown down the ages, and whatsoever you have sown you will have to reap. So don`t be disturbed. If happiness comes , don`t become too much excited; if sorrow comes, don`t become too much depressed. Take things easily.
Happiness and sorrow are separate from you; remain unidentified. That`s what Buddha means, “Walk on untouched, unattached” – as if they are not happening to you but happening to somebody else.
Just try this small device – it is a valuable recipe – as if they are not happening to you but to somebody else, maybe to character in a novel or in a movie – and you are just an onlooker. Yes, unhappiness is there, happiness is there, but it is there and you are here.
Don`t become identified. Don`t say, “I am unhappy.” Simply say, “I am the watcher. Unhappiness is thre, happiness is there. I am simply the watcher.”
Quoted by The Dhammapada: The Way of Buddha, Osho
Sunday, February 24, 2008
There`s more to life than just understanding.
Issa, the great Japanese poet , suffered. He must have been a very, very sensitive man; he`s one of the greatest haiku poets. When he was only thirty he had already lost his five children; almost every year a child died. Then his wife died and he was almost competely mad –in anguish, in suffering.
He want to a Zen master who asked , “What is the problem?” The Zen master was one who has attained but one who has not completely forgotten human misery.
Issa said, “My five children and my wife are dead. Why is there so much suffering? I can`t see the reason for it. I have not done anything wrong to anybody, I have lived as innocently as possible. I`m a poet, I live in my own world. I have lived a very poor life, but I was happy. I hear there must to an explanation”.
The Zen master said, Life`s nature is like a dewdrop: It hangs for a while for a while on leaf of grass; a small breeze and it is gone; the sun rises and it evaporates. It is the nature of the life that death happens. There is no need for any special reason to be given. That is the nature of life.”
Issa was a man of deep intelligence. He understood it. He came back an dhe wrote a haiku.
Life, a dewdrop?
In that yet…and yet…he`s saying something superbly human. The wife is gone, the children are gone and the eyes are full of tears: and yet…and yet….
Only those who have suffered can understand that life a dewdrop, but even then –yet, and yet remains. Even when you understand, understanding is difficult.
And those who have not suffered, what to say of them? They live a superficial life. Happiness is always superficial; eating, loving - very ordinary. Suffering has a depth; it awakens you, it shoks you out of your sleep. Yes, only thohse who have sufferd will understand What I`m saying: And yet…and yet….
Experted from Come Follow To You, Osho
Friday, February 15, 2008
Ego is the geatest drug. LSD is nothing, marijuana is nothing, alcohol is nothing. Ego keeps you so drugged, so asleep, so unconconscious. quoted by OSHO