Mudita

Mudita

In Buddhism, there is the ancient Pali word: Mudita. It means to have empathic joy at seeing the goodness in another. It is not that kind of "Rah! 

Rah! Let's go celebrate!" kind of joy. 

Rather, it is more like being able to see and appreciate the manifestation of the latent goodness in someone. 

It is easy in these trying times to sink into the darkness of seeing only that which  is bad. We need to remember, that it was due to “kusala"   - (wholesomeness), that a given sentient being took re-birth in the human realm. In other words, there has had to have been a basic goodness in a given person for him/her to have taken on human existence. 

This is where Mudita comes in. People need an "admirable friend" — someone who sees that basic goodness within them. Why would that be important? It is important because that latent goodness may be very faint, poorly developed, unappreciated, unknown, to the individual. 

When we can see that goodness in others, and we react with appreciation and joy, we highlight that latent tendency which has just been manifest. So? Big deal! Right? No — IT truly is a big deal! Mudita is a "reinforcing event". 

Years ago, a famous psychologist, B. F. Skinner, meticulously documented the importance of "reinforcement" in strengthening behavioral tendencies. 

Mudita reinforces "goodness" It makes it more likely to appear again in the  future. It  strengthens and develops that tendency in others. 

Thus, when we are genuinely happy at seeing the goodness in others and express it openly, it assists in their future development and strengthening of that particular good quality.

Just imagine how important that could be to a given individual. It might be a very rare kind of experience for that person to have someone else see, and acknowledge, a basic goodness in them. Such might be the case for a person with poor self-esteem, an inmate, a homeless person, even a "deplorable" person. Can you imagine what it would be like to have others not recognize any goodness in you and you not even being able to see any goodness in yourself? Mudita can be that shot-in-the-arm — that toe-hold — that stepping stone — that helps the person to turn away from evil and start the process of developing into something better.

In order to extend Mudita to others, however, one has to be in a place of being free of envy, jealousy, ill will, etc. Only then, can one extend genuine mudita to others. Also, one must be able to see goodness, even if it is barely discernable, and react accordingly. 

We want so badly to build a better world, but often we are so unskillful in the way we engage in protests, counter-protests, finger-pointing, criticism, etc., when we could be doing so much more by focusing on that little goodness that already exists and reinforcing it via. mudita.

🌹  May all sentient beings, everywhere — now, or at some future time — realize the great value to be had in seeing the good in otherso and reacting joyfully when they do meritorious things.   🌹 

🌹  With metta ....

From Craft of the Heart, by Ajaan Lee Dhammadharo, translated by ~ Ṭhānissaro Bhikkhu.

From Craft of the Heart, by Ajaan Lee Dhammadharo, translated by ~ Ṭhānissaro Bhikkhu.

1) Why is concentration so important?

2) How is it used for both mundane activities and in the practice?

3) What are the drawbacks for those who don't practise concentration?

~~~

Concentration is not something exclusive to Buddhism. Even in mundane activities, people use concentration. No matter what work you do, if you’re not intent on it, you won’t succeed. Even our ordinary everyday expressions teach concentration: “Set your heart on a goal.” “Set your mind on your work.” 

“Set yourself up in business.” 

Whoever follows this sort of advice is bound to succeed.

But apart from mundane activities, whoever comes to put the Buddha’s teachings into practice is sure to perceive the great worth of concentration. To be brief: It forms the basis for discernment, which is the central principle in the craft taught by the Buddha, the craft of the heart. 

“Discernment” here refers to the wisdom and insight that come only from training the heart. 

People who haven’t practiced concentration—even if they’re ingenious—can’t really be classed as discerning. Their ingenuity is nothing more than restless distraction—an example being the person who thinks to the point where his nerves break down, which goes to show that his thoughts have no place to rest. They run loose, with no concentration.

People with responsibilities on the level of the world or of the Dhamma should train their hearts and minds to be concentrated. Then when the time comes to think, they can put their thinking to work. When the time is past, they can put their thinking away in concentration. 

In other words, they have a sense of time and place, of when and where to think. People without concentration, who haven’t developed this sense, can wear out their minds; and when their minds are worn out, everything breaks down. Even though they may have the energy to speak and act, yet if their minds are exhausted, they can’t accomplish their purpose. 

Most of us use our minds without caring for them. Morning, noon, and night; sitting, standing, walking, and lying down, we don’t rest for a moment. We’re like a man who drives a car or a boat: If he doesn’t let it rest, he’s headed for trouble. The boat may rust out or sink, putting all that iron to waste, and when this happens, he’s in for a difficult time. When a person’s mind hasn’t been developed in concentration, it can create difficulties for its owner’s body, as well as for the bodies of others.

Thus the Buddha saw that concentration can be of value on the level of the world and on the level of the Dhamma, which is why he taught it in various ways to the people of the world. 

But some people are deaf, i.e., they can’t understand what concentration is about; or else they’re blind, i.e., they can’t stand to look at the example of those who practice, and so they become detractors and faultfinders, bearing ill will toward those who practice.

Those of us who hope to secure ourselves—on either the level of the world or the level of the Dhamma—should thus give firm support to the message of the Buddha. We shouldn’t claim to be his followers simply because we’ve been ordained in his order or have studied his teachings, without putting those teachings into practice. 

If we let ourselves be parasites like this, we’ll do nothing but cause Buddhism to degenerate.

Thus people who train their minds to attain concentration are of use to themselves and to others; people who don’t train their minds to attain concentration will cause harm to themselves and to others. 

To attain concentration is like having a strategic fortress with a good vantage point: If enemies come from within or without, you’ll be able to see them in time. The discernment that comes from concentration will be the weapon enabling you to wage war and destroy defilement. 

Whatever is worthwhile, you will keep in your heart. Whatever is harmful, you will throw out. The discernment that comes from concentration will enable you to tell which is which.

~~~~~~~

From Craft of the Heart, by Ajaan Lee Dhammadharo, translated by 

~ Ṭhānissaro Bhikkhu.

PDF: https://www.dhammatalks.org/Archive/Writings/Ebooks/TheCraftoftheHeart_181215.pdf

What Buddhist Believe - The Last Message of the Buddha ~ Venerable K. Sri Dhammananda Maha Thera

What Buddhist Believe - The Last Message of the Buddha
~ Venerable K. Sri Dhammananda Maha Thera

'When I am gone, my Teaching shall be your Master and Guide.'

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practise them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

'My years are now full ripe; the life span left is short. I will soon have to leave you. You must be earnest. O monks, be mindful and of pure virtue! 

Whoever untiringly pursues the Teaching, will go beyond the cycle of birth and death and will man an end of Suffering.'

When Ananda asked the Buddha what would become of the Order after He pass away, the Buddha replied, 'What does the Order expect of me, Ananda? I have preached the Truth without any distinction; for in regard to the Truth, there is no clenched hand in the Teachings of the Buddha°‚. It may be, Ananda, that to some among you, the thought will come 'The Master's words will soon end; soon we will no longer have a master.' But do not think like this, Ananda. 

When I am gone, my Teaching and the disciplinary code shall be your Master.'

The Buddha further explained: 'If there is anyone who thinks, 'It is I who will lead the brotherhood', or 'The Order is dependent on me, it is I who should give instructions', the Buddha does not think that He should lead the order or that the Order is dependent on Him. I have reached the end of my days. Just as a worn-out cart can only be made to move with much additional care, so my body can be kept going only with much additional care. 

Therefore, Ananda, be a lamp and refuge unto yourselves. Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

At the age of eighty, on His birthday, He passed away without showing any worldly supernatural powers. He showed the real nature of component things even in His own life.

When the Buddha passed away into Nibbana, one of His disciples remarked, 'All must depart---all beings that have life must shed their compounded forms. Yes, even a Master such as He, a peerless being, powerful in Wisdom and Enlightenment, even He must pass away.'

The parting words of the Buddha:

'Appamadena Sampadetha Vaya Dhamma Sankhara'. 

'Work diligently. Component things are impermanent.'

-ooOoo-

The Teaching of Ajahn Chah

 The Teaching of Ajahn Chah

Take note, some of you may not be aware that this is a Dhamma teaching. I’m going to give you some Dhamma that’s outside the scriptures. Most people read the scriptures but don’t see the Dhamma. Today I am going to give you a teaching that’s outside the scriptures. Some people may miss the point or not be able to understand it.

Suppose two people are walking together and see a duck and a chicken. One of them says, ‘Why isn’t that chicken like the duck, why isn’t the duck like the chicken?’ He wants the chicken to be a duck and the duck to be a chicken. It’s impossible. If it’s impossible, then even if that person were to wish for the duck to be a chicken and the chicken to be a duck for the rest of his life it would not come to pass, because the chicken is a chicken and the duck is a duck. As long as that person thought like that he would suffer. The other person might see that the chicken is a chicken and the duck is a duck, and that’s all there is to it. 

There is no problem. He sees rightly. If you want the duck to be a chicken and the chicken to be a duck, you are really going to suffer.

In the same way, the law of aniccaṃ states that all things are impermanent. If you want things to be permanent you’re going to suffer. Whenever impermanence shows itself you’re going to be disappointed. 

One who sees that things are naturally impermanent will be at ease, there will be no conflict. The one who wants things to be permanent is going to have conflict, maybe even losing sleep over it. This is to be ignorant of aniccaṃ, impermanence, the teaching of the Buddha.

(Ajahn Chah)

“That’s how such an endless cycle is formed and carries on.”

 The Teachings of Ajahn Suchart.

16 December 2024

“That’s how such an endless cycle is formed and carries on.”

“As long as there still remain craving and desire in one’s heart, all the happiness and pleasures from sight, sound, odour, taste, and touch—no matter how much—will be fleeting. They are temporary—only last while experiencing them. After that, there will be even more craving to experience such pleasures, just as we’ve experienced them from the day that we were born up until now. We have yet to feel enough and satisfied. We still constantly crave to see forms, hear sounds, taste flavours, smell odours, and feel touches.

This is a delusion—to think that experiencing these sensual pleasures would bring happiness. Little did you know that you’ve already become a slave of your sensual craving. That is, if you somehow don’t manage to consume or experience such sensual pleasures when you’re longing for them, i.e., sexual/sensual craving (rāga-taṇhā or kāma-rāga), you’ll suffer and feel discontent. You’ll have to find a way to experience pleasing sights, sounds, odours, tastes, and touch. After being content for a while, another craving will reoccur; that’s how such an endless cycle is formed and carries on.

Even after you die, your mind still holds onto these cravings, and so it will search for these sensual contacts in the next realm and existence. You will have to be reborn in a sensual realm where sentient beings can experience such sensual pleasures. This can range from the heavenly realm of devas, that of humans, that of animals, that of ghosts, that of demons, to that of evil/hell beings; they are the places for sentient beings that are still attached to and have desires for sensual pleasures. As long as your craving for sensual contact has not been curbed and eliminated, you’ll still be bound to be reborn in this endless cycle.

The type of realm in which you will be reborn depends on how you sought out your sensual pleasures. 

You would be reborn in the realm of happiness after you die if you sought pleasures out in a skilful way—with good and pure intentions: not through killing, stealing, sexual misconduct, lying, and substance abuse. You may be reborn in the heavenly realm of devas or in the human realm.

But if you sought out the sensual pleasures in an unskilful way—with wrong intentions: through killing, stealing, sexual misconduct, lying and substance abuse, you will then be reborn in those four lower realms of animals, ghosts, demons, and evil/hell beings. Your mistaking of sensual experiences and pleasures through sights, sounds, odours, tastes, and touch for happiness will subject you to the endless cycle of rebirth and death in these sensual realms.”

“Essential Teachings”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“You have to be mindful at all times and as much as possible.”

The Teachings of Ajahn Suchart

13 December 2024

“You have to be mindful at all times and as much as possible.”

Question:  “How do I get my mind to focus when it is full of thoughts?”

Than Ajahn:  “It is due to a lack of mindfulness; you haven’t yet established your mindfulness. 

Mindfulness (sati) is what controls your thoughts—preventing it from thinking about other things. You should try reciting only the word, ‘Buddho’. It has to be done beforehand, prior to your sitting meditation.

Mindfulness is something that you must continually cultivate and keep up with from the moment you wake up to the time of your sitting meditation. If you cultivate your mindfulness only after starting to sit in meditation, your mind won’t be able to quell all of the proliferations. You have to practise from the moment you awake. As soon as you’re awake, just start reciting ‘Buddho’ and then carry on doing your routine while reciting it. You may stop reciting it and focus on other things when they require your attention.

You should only think about necessary things. 

For instance, what is on today’s schedule or your to-do list? 

Once you’ve figured it out, you may then get yourself ready. You should carry on reciting ‘Buddho’ even while getting ready. Just keep reciting it and don’t think about anything else. 

If you can manage that, your mind will easily calm down when you do your sitting meditation. You’ve already cut down your thoughts and there’s mindfulness in place to keep a hold on them. Once in sitting meditation, your mind will quickly calm down with the recitation. 

It all comes down to mindfulness for those who cannot seem to get any result from their meditation practice. You didn’t cultivate your mindfulness beforehand. You start meditating right away when it is time, just like a boxer who goes into a match without any practice. 

As soon as he gets into the ring, he gets knocked out in the very first round. Without any training and practice with his partner, he ends up being knocked out himself, thinking that he can easily take down his opponent.

It is not unlike expecting your mind to be calm as soon as you sit down and start reciting ‘Buddho’. Your mind readily goes astray thinking about other things with no more than two words of ‘Buddho’. So it all comes down to your mindfulness. You have to be mindful at all times and as much as possible."

“Essential Teachings”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Is it necessary to consecrate a Buddha Image?

Is it necessary to consecrate a Buddha Image?

The above is the topic expounded by Bhante K Ratanasara of DKBS at its premises this Sun 8 May 2022 afternoon.  Days before DKBS announced that it was offering to devotees for free a ''Beautiful, Serene Buddha Statute to set your Spiritual Sanctuary'' as a Vesak Day Gift and that Vesak Day ''is an Auspicious Day to make renewed aspirations and determination to strengthen our Spiritual Practice.'' Thus this afternoon's exposition serves well to enable us to appreciate the true significance of a Buddha Image as practitioners and going forward. At the same time, Bhante made it clear that a Buddha Image is not meant to do magic contrary to mistaken beliefs and misconceptions held by less informed devotees.

Consecration of images is not unique to Buddhism and every religion has ritual ceremonies of some kind.  

Socially these ceremonies bring both monastic and lay followers together in spiritual unity. A common belief is that it is necessary to undertake an ''Eye Opening Ceremony.'' When an image is crafted by an artisan or drawn by an artist, invariably they would fill in the ''pupils'' to the eyes to complete and in a way can be described as ''giving breath or life.'' The truth is that The Buddha is a Fully Self-Awakened One and who can be qualified to conduct ''Eye Opening'' for a Fully Self-Awakened One?  Even awakened ones like the Arahants prostrate in homage to the Buddha. 

Every artist or artisan behind a Buddha Image will endeavour to fulfill the description of the Buddha as described in the Lakkhana Sutta (The Marks of a Great Man), DN 20 as best as he can.

The question is if a Buddha Image is not consecrated is it of any less efficacy? From the Dhamma point of view, it does not make any difference.  

The true purpose of a Buddha Image is for practitioners in seeing the serene image to feel a sense of calmness and be inspired by and to recall the sublime qualities of the Buddha as embodied in the Image.  

We must remember that while the Buddha is Fully Self-Awakened, all of us are still in deep slumber of ignorance. Hence to the Buddha we endeavour to be inspired to be like Him who sees the Four Noble Truths directly and by Himself. He had no teacher or any outside agency to tell him what to do.

Why is it special that the Buddha Image is given as Gift on Vesak Day?  To understand this, it can be traced to the Udana Vatthu, Verses 153 and 154 of the Dhammapada which were uttered by the Blessed One as expressions of intense and sublime joy. He felt at the very moment of His attainment of Enlightenment; as such, they are replete with a wealth of sublime meaning and deep feeling. In Verse 153, it is recorded as ''I who have tried to find the builder of the house.'' The house is the body, the builder is Craving (Tanha).  The meaning of this verse is given in the Commentary as follows: ''I who have been seeking the builder of this house, knowing that he could be seen only with a certain wisdom, have been trying to attain such wisdom (Bodhi nana) ever since Dipankara Buddha prophesied that I would, one day, become a Buddha like him. But failing to attain Bodha nana, I have wandered through this course of hundreds of thousands of existences in the endless round of rebirths. To be reborn again and again is dukkha.  

This is the reason for trying to find the builder of this house, the Carpenter Craving. Birth which comes together with aging, disease and death is dukkha; that is why I have been incessantly looking for the House-builder Craving.''

In his exposition, Bhante shared common questions that devotees are faced with and he cited:

1. Can you bless the Buddha Image?  

The Buddha is already the Blessed One and who is qualified to ''bless''  Him; even awakened ones like Arahants prostrate in homage to Him.

2. There are some devotees who feel good if a simple ceremony of recitation and chanting is provided as they embark on their spiritual journey [something like those who must pump 98 octane petrol and pay more when 95 octane which is cheaper can also power the car!]

3. What is a ''right'' Buddha Image for oneself? 

When one sees one and feels a sense of calmness and is inspired by it, then go for it. 

The spiritual journey has just begun!  Keep walking!

4. Where to place a Buddha Image?  

There is no restriction so long as it helps in one's practice in providing some kind of seclusion, aid meditation practice and learning and studying and aiding mind transformation to be better and wiser Buddhists.

5. Which direction should a Buddha Image be placed?  It is an irrelevant question to say the least.

6..Should one offer fruits, waters, flowers every day to a Buddha Image?  

It is optional for the purpose of such is to demonastrate respect just like offering flowers to one's mother on Mother's Day [surely no mothers will mind if their children do not observe, isn't it? Suppose a mother a mother has 6 children and each brought home a huge bouquet of flowers, isn't it troublesome just where to place them and finally to dispose them?]  Also these items serve only to remind us of the impermanent nature of all phenomena.

7. Will a Buddha Image protect the devotee? This is irrelevant.  Simply put, the Buddha is not a security guard to protect the occupants, the devotees or the house itself. The golden rule is really to see in this teaching: He who lives by the Dhamma is protected by the Dhamma.  

Another inspiring teaching is: He who sees the Dhamma sees the Buddha.  

The key is learning and practising the Dhamma.

8. Will a Buddha Image bring one, good luck? 

Such a question smacks of ignorance. The Buddha is not against wealth accummulation but it must be done honestly and without harming others like bees collect honey without hurting the flowers and with the wealth one earns, to use it wisely including to benefit others by way of dana.

Bhante related an interesting experience of a man who came up to him to ask for a Buddha Image for his house as he and his wife were always quarrelling. Bhante obliged him and taught him to practise the Metta (Loving Kindness) Sutta and urged him to also encourage his wife to do likewise.  A week later, the man returned the Buddha Image and said that the Image was not effective!

[In listening to this afternoon's exposition by Bhante, I recall a talk some years ago in Singapore by Ajahn Brahm who related that once a journalist went up to him and asked what he would do if he took a Dhamma book and threw it into the WC. Ajahn said he would call in a plumber. The journalist repeated his question and again Ajahn repeated calling in the plumber. He was startled and Ajahn then explained to him that it was just a book and there is no way that he could flush away the Truth but if it was to destroy the Truth, then of course he would respond  differently and vigorously.]

[Grateful for Bhante Ratanasara's exposition. All errors in narration are mine.]

🙏🙏🙏