Buddhism Readings

Buddhism Readings - I2 ‘i'tiurxcll Lovc yoursvll and...

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Unformatted text preview: I2 ‘i'tiurxcll' Lovc yoursvll' and watch- .lbfilfl)’. tomorrow; always. 1 l-"imt os‘tahlish yoursch in th@' Then teach. - . And So dclfiat sorrow. '12: straighten thL' cruolu‘tl I I You must lirst tlo a lurch-r thing— SLraightcn yourself. You arc your only master. Who else? Subduc yourscll, Aml discover your master. Willlully you hm ltd ~Your own mischief. Soon it will crush you Mischit‘l is yours. l Sorrow is yours. ‘ Butrvirtuc also isyours,’ A; the diamond crushos gtonc. r, And Puin By your own lolly . y I You arc th: sourcc You will lac brought a5 [ow ' ‘ ‘ Of all purity and all impurity. As your worst enemy wishes. V ‘ So the crccpcr chukcs {he mm 'Nu uni: purilics another. How haril it is to serve yourself, wa might Yul“- m’r‘k - - . ' For anuthcr's ' if“ How cosy to lost yourscll H ' I . I , .‘ . . . . tm‘w nu us -~ . _ ln mischin and lolly. H.751 L “m ‘.-‘ i; i . i ‘3;- 1'! . . V Your worl; is to (liscnyt-r your work 1 ‘ Th ‘ 1: l ‘d d' 3i ‘ ‘ I ‘ L L” "a “1 "35 ‘V ":11 It lDCZH'S ' And them With all your heart I .. r w. - I " , ‘ - . frtnt. 3 l '10 give yoursull to It. 50 thc fool, f 563113111 the teachings ol- tho ‘ _ ’ awaken-1o : 1 .‘tmsc Who follow :1qu ; Parishes when his lolly nomk . ‘ wry v But whoever follows thq’iawfi-- I Choices ' We are what‘u‘t‘ think. All that we are arises with our thoughts. With our thoughts we make the ‘tL'Orill. _ k Speak or act with an impure mind And trouble will follow you the cart. ~We are what we think. All that we are arises with our thoughts. ' . With our thoughts we make the world. I ‘ Speak or act with a pure mind You too shall pass away. Knowing this, how can you quarrel? l'iou' easily the wind overturns a frail tree. Seek happiness in the senses, ' indulge in food and sleep, Anti you too will be uprooted. The wind cannot overturn a mountain. Temptation cannot touch the man Who is awake, strong and humble, Who masters himself and minds the law. if: man's thoughtsiare muddy, if he is reckless and full of deceit, How can he wear the yellow wire? Whocwr is master of his own natureI Bright, clear anti true, ' —~\\‘,‘ He may indeed wear the [yellow l'ohtj‘. is joyful here and joyful there. In both world: he rejoices And how greatly When he sees the good he has done. For great is the harvest in. this world, And greater still in the next. Howeier many holy words you read, Hoover many you speak, Whatgoori will they do you i, ifyou do not act upon them? Are you a shephertl Who counts another man’s sheep, New sharing the way? head as few words as you like And speak fewer. But act upon the law. - ' I: 7 AS your shadow, unshakahle. As the wheel follows the ox that draws And happiness will follow you "Look how he abused me and beat me, ' How he threw me doti'n and robbed y: me. Live with such thoughts and you line in hate. V )" "Loci: how he abused me and beat me, . How he threw me down and robbed me." Abandon such thoughts, and live in love. in this world Hate never yet dispelled hate. Only love dispels hate. ' This is the law, Ancient and inexhaustible. '- Mistaking the false for the true . And the true for the false, You overlook the heart And Fill yourself with desire: See the‘faisc as false. The true as true. Look into your heart. Follow your nature. An unreflecting mind is a poor roof. Passion, like the min, Hoods the house. But if the roofis strong, there is shelter. Whoever follows impure thoughts Suffers in this world and the next. in both worlds he suffersév And how greatly .- When he sees the wrong he has done. i h. 5) DHAMHAFAUA Give up the old ways— Passion, enmity, folly. _ Know the truth and find peace. Share the way. Guumi was her family namv, hut hwznsu she lirctl easily. 5hr mu L'Jllk‘ll Kin Gu- umi_ nr Fruit Gulami. She was rrllurn :L Sanuhi in n pumrlf—xlriuhrn hmm‘. thn she git-w up, she marrime going In lhc hausc or her hushaml'x famin lu iivc. ilk-rt. humus-I: 3le was Lhc (laughlcr iii a , [mmf-slrichL-n llUuh‘L‘. th-y lrmlril‘ hrr \i'ixh mun-mph Artur a limo sln- gan- hirlh to “on. Then they aL'rnnlL'Il hL'r n'spi-ct. But when that [my 0i hers “as uhl L-nmgh to play and run hiLhcr and alumni. hr tliml. Surmw sprang up wixhin hcr. Though! she: Since the birth army sun. I. n‘huwas um: denied hunur aml rvspcct in [his wry huusc. haw: .rl'L'L'le‘Ll rrspwt. mmyfliliing hvr son on Mr hip, 5hr \wnl ahuui lrum um‘ huusi' KilK)!‘ Lu mulhcr. saving: "Give rm: HK‘lliL’iHL‘ Fur my sun!" . TEACHINGS OF THE EUDDHA "0 Exahud Onc; gin: mu nicdiuim: For my mid" Us: Tmuhur. string that she was ripe l'ur mama-inn, said: “Tun Lliil \wll, Un- mmi. in mining hilhvr fur nmlidm‘. Cu EnlcflllL‘ cil)’, unlit: lhc ruumls urth cn< ,liit my, ln'ginning at [he lx‘ginning, :mi in whatever house no one has L-wr died. from Illul house fciL‘h [in] grains Mum:- tml ml." “Very wrll.,r0‘crcnd sir." said 5hr. Du- lighlnl in hmrl. shc L'mvrvil within lln‘ city. and :1. [he very first house Siill: mlin- Sagt‘ xii llw Tm Fun“; hiilx nn- li-u-h (in)- grain: nlmuslanl fiLTll hir mnliuinu lixr my mu. Uin' Im' liny grains‘ul‘ mushml .wnl." “Alas! UHlJlni," .uitl Lln‘y‘. :nul hmughl mil gm in le-r. “Phi; particular :su‘xl i cannot uhr. [n (his hm“: someone has dial!" . “What say you. Com-nil I-lcn: il is im- pnuilic lo count the dud!" liAcnmG! D! II". BUUKIHA _._.- . _._.‘___ Of all :11: world and all the wurhls cl . gulls » ” This only ix the Law, that all things are impcrmmcnt. , (rmm “mull”! l'bmlvlrx. irarulalul l1; F. \V. "mill-game) . "Hm full: may rwn SL’L'l: Li: cast my sun I thrmzr puulilv: cnmunlcrL-d hL‘r, lhuy said, Where did yuu L’S‘L‘r mud with mud- iL'inc fur lhu (lg-ail.) Sn saying. lhcy clappch ihcir lumls :ml hughuil ixLLh-risiim. Sin: hail nut lhc slighlcxt illua whql lhcy mcanl. r ' I ' Now a crrinin wise. man saiv her and lhuught: This Woman musl havc' .hgcn thin-n uul urliur miml h)- surmw fur I‘m— sun. lhn nu‘tlirim‘ lur lu‘r, nu mm day is lihcl)‘ lu know—the Sag: ul' lhv Tun Fumes alunc is likul)‘ u: know. 'Suirl ha; “Wuman‘ as for nmliciuc Fur yuur mm. {hum is no uuc L‘lSL‘ whu knows—the Sage (if the Tun Fumes, lllL‘TUfL‘fllUSL individual in (In; world grim-n and lhv wurhls 01‘ 111.; gmls. midus at a neighhuring mmmsltr)‘. Go lu him and ash." '11“: man slam}; Ihu lruLh‘ thought slic.‘ ~hiking hcr sun On hrr hip, shv loul; her stand in lhc uulcr circh: ur the conga-Sui linn around the smlnl lhuhlh: and Slill: 1E.\C)I|ul‘.5 0F HlE IIUUIHIA “Wull tin-n, L‘llUUL’lll. I'll not ukL- it. The Sag: ul {he 'IEn Furcr: (liil‘nut lull mv: u; (Jkr mmlanl sci-ml [rum :1 hmst \vher‘ Jn‘vnnv in: WT dial." in [his smw Wm: xln‘ urul (u llm su'mul I hnuxx‘, mil in Ihc third. .l'lmught sin-z In lhv L'ulin' rilr vlhix nme hL' thL‘ way! lillL' ‘ . l'iuchlha. hill ul-unmlunx'inn fur llw wcllurc ul' mankind. rmst luv: si-rnl Own'nmu with rmnliuu. slu‘ null ()uLSllll.‘ [if 1hr cil‘v. mrrinl hcr um [U lle‘ hurning-gruuml, :xul llnhlinu him in hrr :lnns, Killll: "Umr iiuh- mu, 1 lhnuqht Kim yuu .llKlllL‘ hml lx-i-n nu-rmhm h)- llIiS [hing while mm! tall lh'nh. llul run 311' Hill Iln- nul'v mu- (h'nlh has un-rmlzrn. .liii.‘ i5 .1 l.n\‘ vnnun- uu [In .1" nunkiml." .\u wring. .\lu' ms! lwr sun away i1mhr'hurning-gmuml. V1 ln~n sln- ul- lL-ml 1hr lulluwing slur/,1: \ \ Nu villin aw, nu hm ul nmrkul lim'n, Nu lau‘ Ur? sinulc limb? is (his—- __.___—-——I——-— 3 Mind . As the Hetcher whittles ‘ . ' d I; 11-. And makes straight his arrows. J , So themaster directs ’ His straying thoughts. Like a fish out of water, Stranded on theshore, Thoughb thrash and quiver. For how can they shake elf desire? ' v ‘ They tremhle,they are unsteady, They wander at their will.- It is good to control'thern, And to master them brings happiness. - But how Subtle they are, i How elusive! '_ The task is to quieten them. ’ In every trial I - And. by ruling them to find happiness. .Leei'understanding fight For you - _ ' To defend what you hast won. With singleumindedness ‘ . a The master quells‘l his thoughts. For soon the body is discarded. He ends- their wandering. ' Then what does it Feel? ' . Seated in the cave of the heart,‘ A useless log of wood, it lies on the . He finds freedom. ground. _ , 7 I Then what does it know? How can: troubled mind ‘i Understand the way? I Your ivorst enemy mono: harm you l . If 1.1 man is disru’bed As much as your own thoughts, :3 - He will neser be filled with‘ knowledge. unguarded. 7 An untroubled mind. But once mastered; No longer seeking to consider No one can help”, you as mueh, . What is right and what is 'wrong, I A mind beyond. judgments, . Watches and understands. Not esen your father or your mother. ‘ Know that the body is a fragile jar, And make a castle of your mind. TEACHINGS OF THE BUDDHA THE FOUR NOBLE TRUTHS The Buddha said, “And l discovered that profound truth, so difftult to perceive, difficult to under- stand, uanquillizing and sublime, which is not to he gained by mere reasoning, and is visible only to the wise. “The world, however, is given to plea- sure, delighted with pleasure, enchanted with pleasure. Truly, such beings will hardly understand the law of conditional- ity, the dependent origination of every- thing. Yet there are beings whose eyes are only a little Covered with dust: they will understand the truth." What now is the Noble Truth of Suf— fcring? Birthis suffering; decay is suffering; death TEACHINGS or THE BUUDDHAV is sullenng; sorrow, lamentation, pain, gri and despair are suffering; desires is sullet’ing; in short the live groups not to get what 0 enstencc are sullering. What, now, is the Noble Truth oft Origin of Suffering? it is craving, which gives rise to frt‘ rebirth, and, bound up with pleasure at lust, now here, now there. finds ever-fre delight. But where does this craving mi and take root? Wherever in the wor there are delightful and pleasurable thing there this craving rises and takes root. by ear, nose, tongue, hotly, and mind are d lightful and pleasurable: there this cravii arises and takes root. Visual objects, sounds, smells, tastt bodily impressions, and mind objects a delightful and pleasurable: there this era ing arises and takes root. Consciousness, sense impression, fee ing born of sense impression, perceptio will, Having, thinking, and'rellection are delightful and pleasurable: there this crav- ing arises and takes root. What, now, is the Noble Truth of the Extinction of Suffering? It is the complete fading away and ex- tinction of this craving, its forsaking and abandomnent, liberation and detach from it. The extinction of greed, the ex— tinction of hate, the extinction of delusion: this, indeed, is called Nirvana. And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and nauoht more remains to do. just as a rock of cine solid mass remains unshaken by the wind, even so neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired nor the undesired can cause such a one to waver; one is steadfast in mind, gained is deliverance. ment sual pleasure, the base, common, vulgar, unholy, unprofitable; or to give oneselfup to self~mortification, the painful, unholy, unprofitable: both these two extremes, the Perfect One has avoided, and has fo the Middle Path, which makes one both sec and know, which leads to peace, to discernment, to Nirvana. , it is the Noble Eightfold Path, the way that leads to the extinction of suffe namely: und out ring, I. Right Understanding 2. Right Thought 3. Right Speech 4 Right Action 5. Right Livelihood 6. Right Effort 7. Right Mindfulness 8. Right Concentration And one who has considered all t contrasts ofthis earth, and is no more d, turbcd by anything whatmer in the worl the Peaceful One, freed from rage, fro sorrow, and from longing, has passed b yond birth and decay. This I call neither arising, nor passii away, neither standing still, nor beii born, nor dying. There is neither foothol nor development, nor any basis. This is tl end of suffering. Hence, the purpose of the Holy Li does not consist in acquiring alms, honc or fame, nor in gaining morality, conce‘ tration, or the eye of knowledge. That u: shaltable deliverance of the heart: th; indeed, is the object of the Holy Life, th is its essence, that is its goal. What, now, is the Noble Truth of the Pa that leads to the extinction of sul'lering? To give oneself up to indulgence in SC} f—This is the Middle l’ath which the l’erfei One has found out, which makes one bot See and know, which leads to peace, I discernment, to enlightenment. (from the San'lli'uuu Nita}. translated by Nyanatilulz. ...
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This note was uploaded on 11/15/2011 for the course ULC 148 taught by Professor Hayter during the Fall '08 term at SUNY Buffalo.

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Buddhism Readings - I2 ‘i'tiurxcll Lovc yoursvll and...

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