Thursday, April 04, 2013
Mural of Lord Buddha, Tharlam Monastery, Bodha, Kathmandu, Nepal
For as long as it takes for me to reach enlightenment
I am moving into the shelter
Of the Buddha, Dharma, and finest community.
May performing these oblations help me succeed
In becoming a Buddha
So that I can help living beings.
When we say this we must set our minds on what it means.
Second, the act of worshiping the precious ones at large:
We must first bow to our Guru, then our Yidam, then the Buddha; then we must
bow to the Bodhisattvas. Then we present our offerings.
To offer the first maṇḍala we perform the Seven Branches either in detail or in
brief, whichever works. We pray fervently for whatever we want to happen.
WORKS OF THE SAKYA MASTERS
Translation by Chris Wilkinson
Buddha statue abhaya mudra, StillPoint Acupuncture, Nelson, New Zealand
Buddha statue abhaya mudra, StillPoint Acupuncture, Nelson, New Zealand, a photo by Wonderlane on Flickr.
GOTAMA BUDDHA
TALKS OF HIS ASCETIC PRACTICES
('Majjhima-nikaya,'XII ['Maha-sihanada-sutra'])
Gotama Buddha is speaking to Sariputta, one of his favourite disciples.
Aye, Sariputta, I have lived the fourfold higher life; I have been an ascetic of ascetics; loathly have I been, foremost in loathliness, scrupulous have I been, foremost in scrupulosity; solitary have I been, foremost in solitude.
(I) To such a pitch of asceticism have I gone that naked was I, flouting life's decencies, licking my hands after meals, never heeding when folk called to me to come or to stop, never accepting food brought to me before my rounds or cooked expressly for me, never accepting an invitation, never receiving food direct from pot or pan or within the threshold or among the faggots or pestles, never from (one only of) two people messing together, never from a pregnant woman or a nursing mother or a woman in coitu, never from gleanings (in time of famine) nor from where a dog is ready at hand or where (hungry) flies congregate, never touching flesh or spirits or strong drink or brews of grain. I have visited only one house a day and there taken only one morsel; or I have visited but two or (up to not more than) seven houses a day and taken at each only two or (up to not more than) seven morsels; I have lived on a single saucer of food a day, or on two, or (up to) seven saucers; I have had but one meal a day, or one every two days, or (so on, up to) every seven days, or only once a fortnight, on a rigid scale of rationing. My sole diet has been herbs gathered green, or the grain of wild millets and paddy, or snippets of hide, or water-plants, or the red powder round rice-grains within the husk, or the discarded scum of rice on the boil, or the flour of oil-seeds, or grass, or cow-dung. I have lived on wild roots and fruit, or on windfalls only. My raiment has been of hemp or of hempen mixture, of cerements, of rags from the dust-heap, of bark, of the black antelope's pelt either whole or split down the middle, of grass, of strips of bark or wood, of hair of men or animals woven into a blanket or of owl's wings. in fulfilment of my vows, I have plucked out the hair of my head and the hair of my beard, have never quitted the upright for the sitting posture, have squatted and never risen up, moving only a-squat, have couched on thorns, have gone down to the water punctually thrice before nightfall to wash (away the evil within). After this wise, in diverse fashions, have I lived to torment and to torture my body-to such a length in asceticism have I gone.
(ii) To such a length have I gone in loathliness that on my body I have accumulated the dirt and filth of years till it dropped off of itself-even as the rank growths of years fall away from the stump of a tinduka-tree. But never once came the thought to me to clean it off with my own.hands or to get others to clean it off for me;-to such a length in loathliness have I gone.
(iii) To such a length in scrupulosity have I gone that my footsteps out and in were always attended by a mindfulness so vigilant as to awake compassion within me over even a drop of water lest I might harm tiny creatures in crevices;-to such a length have I gone in scrupulosity.
(iv) To such a length have I gone as a solitary that when my abode was in the depths of the forest, the mere glimpse of a cowherd or neatherd or grasscutter, or of a man gathering firewood or edible roots in the forest, was enough to make me dart from wood to wood, from thicket to thicket, from dale to dale, and from hill to hill,-in order that they might not see me or I them. As a deer at the sight of man darts away over hill and dale, even so did I dart away at the mere glimpse of cowherd, neatherd, or what not, in order that they might not see me or I them;-to such a length have I gone as a solitary.
When the cowherds had driven their herds forth from the byres, up I came on all fours to find a subsistence on the droppings of the young milch-cows. So long as my own dung and urine held out, on that I have subsisted. So foul a filth-eater was I.
I took up my abode in the awesome depths of the forest, depths so awesome that it was reputed that none but the passion-less could venture in without his hair standing on end. When the coil season brought chill wintry nights, then it was that, in the dark half of the months when snow was falling, I dwelt by night in the open air and in the dank thicket by day. But when there came the last broiling month of summer before the rains, I made my dwelling under the baking sun by day and in the stifling thicket by night. Then there flashed on me these verses, never till then uttered by any:
Now scorched, now froze, in forest dread, alone,
naked and fireless, set upon his quest,
the hermit battles purity to win.
In a charnel ground I lay me down with charred bones for pillow.
When the cowherds' boys came along, they spat and peed on me, pelted me with dirt and stuck bits of wood into my ears. Yet I declare that never did I let an evil mood against them arise within me, so poised in equanimity was I.
[80] Some recluses and Brahmins there are who say and hold that purity cometh by way of food, and accordingly proclaim that they live exclusively on jujube-fruits, which, in one form or other, constitute their sole meat and drink. Now I can claim to have lived on a single jujube-fruit a day. If this leads you to think that this fruit was larger in those days, you would err; for, it was precisely the same size then that it is today. When I was living on a single fruit a day, my body grew emaciated in the extreme; because I ate so little, my members, great and small, grew like the knotted joints of withered creepers; like a buffalo's hoof were my shrunken buttocks; like the twists in a rope were my spinal vertebrae; like the crazy rafters of a tumble-down roof, that start askew and aslant, were my gaunt ribs; like the starry gleams on water deep down and afar in the depths of a well, shone my gleaming eyes deep down and afar in the depths of their sockets; and as the rind of a cut gourd shrinks and shrivels in the heat, so shrank and shriveled the scalp of my head,-and all because I ate so little. If I sought to feel my belly, it was my backbone which I found in my grasp; if I sought to feel my backbone, I found myself grasping my belly, so closely did my belly cleave to my backbone;-and all because I ate so little. If for ease of body I chafed my limbs, the hairs of my body fell away under my hand, rotted at their roots;-and all because I ate so little.
Other recluses and Brahmins there are who, saying and holding that purity cometh by way of food, proclaim that they live exclusively on beans or sesamum rice-as their sole meat and drink.
[81 ] Now I can claim to have lived on a single bean a day- on a single sesamum seed a day-or a single grain of rice a day; and [the result was still the same]. Never did this practice or these courses or these dire austerities bring me to the ennobling gifts of super-human knowledge and insight. And why?-Because none of them lead to that noble understanding which, when won, leads on to Deliverance and guides him who lives up to it onward to the utter extinction of all ill.
GOTAMA BUDDHA PRACTISED THE MOST SEVERE ASCETICISM
AND BECAME A MASTER IN YOGA
('Majjhima-nikaya,' XXXVI ['Maha-saccaka-sutra'])
Thought I then to myself:-Come, let me, with teeth clenched and with tongue pressed against my palate, by sheer force of mind restrain, coerce, and dominate my heart. And this I did, till the sweat streamed from my armpits. just as a strong man, taking a weaker man by the head or shoulders, restrains and coerces and dominates him, even so did 1, with teeth clenched and with tongue pressed against my palate, by sheer force of mind restrain, coerce, and dominate my heart, till the sweat streamed from my armpits. Resolute grew my perseverance which never quailed; there was established in me a mindfulness which knew no distraction,-though my body was sore distressed and afflicted, because I was harassed by these struggles as I painfully struggled on.Yet even such unpleasant feelings as then arose did not take possession of my mind.
Thought I to myself: Come, let me pursue the Ecstasy that comes from not breathing. So I stopped breathing, in or out, through mouth and nose; and then great was the noise of the air as it passed through my ear-holes, like the blast from a smith's bellows. Resolute grew my perseverance . . . did not take possession of my mind.
Thought I to myself: -Come, let me pursue further the Ecstasy that comes from not breathing. So I stopped breathing, in or out, through mouth and nose and ears; and then violent winds wracked my head, as though a strong man were boring into my skull with the point of a sword. Resolute grew my perseverance . . . did not take possession of my mind.
Thought I to myself: -Come, let me pursue still further the Ecstasy that comes from not breathing. So I kept on stopping all breathing, in or out, through mouth and nose and ears; and then violent pains attacked my head, as though a strong man had twisted a leather thong round my head. Resolute grew my perseverance . . . did not take possession of my mind.
Thought I to myself: -Come, let me go on pursuing the Ecstasy that comes from not breathing. So I kept on stopping breathing, in or out, through mouth and nose and ears; and then violent winds pierced my inwards through and through,-as though an expert butcher or his man were hacking my inwards with sharp cleavers. Resolute grew my perseverance . . . did not take possession of my mind.
Thought I to myself: --Come, let me still go on pursuing the Ecstasy that comes from not breathing. So I kept on stopping all breathing, in or out, through mouth and nose and cars; and then there was a violent burning within me,-as though two strong men, taking a weaker man by both arms, were to roast and burn him up in a fiery furnace. Resolute grew my perseverance . . . did not take possession of my mind.
At the sight of me, some gods said I was dead; others said I was not dead but dying; while others again said that I was an Arahat and that Arahats lived like that!
Thought I to myself: Come, let me proceed to cut off food altogether. Hereupon, gods came to me begging me not so to do, or else they would feed me through the pores with heavenly essences which would keep me alive. If, thought I to myself, while I profess to be dispensing with all food whatsoever, these gods should feed me all the time through the pores with heavenly essences which keep me alive, that would be imposture on my part. So I rejected their offers, peremptorily.
Thought I to myself:-Come, let me restrict myself to little tiny morsels of food at a time, namely the liquor in which beans or vetches, peas or pulse, have been boiled. I rationed myself accordingly, and my body grew emaciated in the extreme. My members, great and small, grew like the knotted joints of withered creepers . . . (etc., as in Sutra XIII) . . . rotted at their roots; and all because I ate so little.
Thought I to myself:-Of all the spasms of acute and severe pain that have been undergone through the ages past or will be undergone through the ages to come-or are now being undergone-by recluses or brahmins, mine are pre-eminent; nor is there aught worse beyond. Yet, with all these severe austerities, I fail to transcend ordinary human limits and to rise to the heights of noblest understanding and vision. Could there be another path to Enlightenment?
A memory came to me of how once, seated in the cool shade of a rose-apple tree on the lands of my father the Shakyan, I, divested of pleasures of sense and of wrong states of mind, entered upon, and abode in, the First Ecstasy, with all its zest and satisfactions state bred of inward aloofness but not divorced from observation and reflection. Could this be the path to Enlightenment? In prompt response to this memory, my consciousness told me that here lay the true path to Enlightenment.
Thought I to myself:-Am I afraid of a bliss which eschews pleasures of sense and wrong states of mind?-And my heart told me I was not afraid.
Thought I to myself: -It is no easy matter to attain that bliss with a body so emaciated. Come, let me take some solid food, rice and junket; and this I ate accordingly.
With me at the time there were the Five Almsmen, looking for me to announce to them what truth I attained; but when I took the rice and junket-, they left me in disgust, saying that luxuriousness had claimed me and that, abandoning the struggle, I had reverted to luxuriousness.
Having thus eaten solid food and regained strength, I entered on, and abode in, the First Ecstasy.-Yet, such pleasant feelings as then arose in me did not take possession of my mind; nor did they as I successively entered on, and abode in, the Second, Third, and Fourth Ecstasies.
Wednesday, April 03, 2013
Tuesday, April 02, 2013
Wearing maroon robes, a Tibetan Buddhist monk hands out red ritual blindfolds for the initiation, Sakya Lamdre, Tharlam Monastery of Tibetan Buddhism, Boudha, Kathmandu, Nepal
Wearing maroon robes, a Tibetan Buddhist monk hands out red ritual blindfolds for the initiation, Sakya Lamdre, Tharlam Monastery of Tibetan Buddhism, Boudha, Kathmandu, Nepal, a photo by Wonderlane on Flickr.
50 Synonyms and Idioms for “Give”
by Mark Nichol
It’s better to give than to receive, and it’s easier to precisely describe giving than receiving, thanks to numerous synonyms for give. Here are dozens of them, with connotative definitions.
1. Accord: to give what is due
2. Administer: to give medication, to perform a religious ritual, or to carry out a punishment
3. Afford: to give in a manner consistent with the giver, usually something inanimate (for example, “The complication afforded us additional time to prepare”)
4. Allot: to give a portion or share, or by lottery
5. Apportion: to give in shares
6. Award: to give something that is deserved
7. Bestow: to give as a gift, with the possible connotation of condescension
8. Chip in: see contribute
9. Comp: to give something free that is normally paid for (a truncation of complimentary)
10. Confer: to give graciously
11. Contribute: to give among other providers or supporters
12. Convey: to give something originating from one party to another party
13. Deliver: to give something to the intended recipient
14. Devote: to give something useful or valuable
15. Dispense: see administer and allot
16. Dish out: to give criticism; also see administer and allot
17. Distribute: to give to a number of recipients
18. Dole (out): to give in small amounts
19. Donate: to give to an organization or other entity as an act of charity
20. Endow: to give an income to someone, or to give money for long-term maintenance or support
21. Endue (or indue): see endow and provide
22. Extend: to give so as to make available; see also proffer
23. Fork over (or fork out or fork up): to give money
24. Furnish: see provide and supply
25. Grant: to give consent or to concede; see also bestow and transfer
26. Hand down: to give an inheritance, either of material goods or of characteristics
27. Hand out: to distribute
28. Hand over: to give something intended for or due to another
29. Impart: to give from a supply
30. Kick in: see contribute
31. Lavish: to give generously
32. Mete (out): see dole (out)
33. Offer: to make available, or to give an exhibition or performance
34. Pay: to give in exchange for a product or a service, or to give or forfeit as penalty, or to give something intangible such as attention
35. Pitch in: see contribute
36. Present: to give in a ceremonial or formal manner
37. Produce: see offer
38. Proffer: see offer and tender
39. Provide: to make available
40. Pungle (up): see contribute and pay
41. Render: to give in return or retribution; see also administer, deliver, pay, and yield
42. Reward: to give in return for a service
43. Sacrifice: to give something at a loss or to give something for a belief or an ideal or for a purpose
44. Supply: see provide
45. Tender: to give something that is to be accepted
46. Transfer: see convey
47. Transmit: see convey
48. Volunteer: to give services freely
49. Vouchsafe: to give a reply, or to grant as a favor or privilege; see also bestow
50. Yield: to give as is appropriate or required, or to surrender oneself or a possession
www.dailywritingtips.com/50-synonyms-and-idioms-for-give/
