Developing the Wisdom of the Heart




https://www.ajahnchah.org/book/Questions_Answers_with_Ajah.php

Having reached the point where one is able to know things and put them down with ease, they say that the path has matured internally and one will have the ability to swiftly bear down upon the defilements. From then on there will just be the arising and passing away in this place, the same as waves striking the seashore. When a wave comes in and finally reaches the shoreline, it just disintegrates and vanishes; a new wave comes and it happens again - the wave going no further than the limit of the shoreline. In the same way, nothing will be able to go beyond the limits established by one's own awareness.

That's the place where one will meet and come to understand impermanence, unsatisfactoriness and not-self. It is there that things will vanish - the three characteristics of impermanence, unsatisfactoriness and not self are the same as the seashore, and all sense objects and mental state that are experiences go in the same way as the waves. Happiness is uncertain, it's arisen many times before. Suffering is uncertain, it's arisen many times before; that's the way they are. In one's heart one will know that they are like that, they are ''just that much''. The heart will experience these conditions in this way and they will gradually keep losing their value and importance.

Wherever one meditates, whatever thoughts come up, whatever happens, everything will be providing the cause for paññā to arise. This is a process that will take place by itself, free from external influence. Paññā will arise like this, but when it does, one should be careful not to become deluded and see it as sankhārā. Whenever one reflects on things and sees them as impermanent and uncertain, then one shouldn't cling or attach to them in any way. If one keeps developing this state, when paññā is present in the heart, it will take the place of one's normal way of thinking and reacting and the heart will become fuller and brighter in the centre of everything. As this happens - one knows and understands all things as they really are - one's heart will be able to progress with meditation in the correct way and without being deluded. That is how it should be.

Comments

Post a Comment

Popular posts from this blog

http://www.thezensite.com/ZenTeachings/Teishos/Shodo_Harada_On_the_Heart_Sutra.html

Image
home go back to Zen Commentaries & Teishos thezensite  On the Maka Hanya Haramita Sutra Shodo Harada Roshi July, 1993 From today through the three days which we are gathered here I will do Dharma lectures on the Heart Sutra. This Heart Sutra in a mere 261 words puts together totally the essence of the Buddha's teaching, his wisdom and understanding. This very experience of the Buddha is manifested in this sutra. Of course, this is an impossible task to do in just three days and we will have to abbreviate it greatly and won't be able to cover it all. It is a sutra which should be read by each of us every day, but do not end it's study here please.  The title itself,  Maka Hanya Haramita Sutra , was added later and could be called extra but in fact the essence of this sutra is all put together in this one title, so I shall begin by talking about that one title.  The first word  maka , this word means great, superior, plentiful, all rolled into one. We...
Read more

Theravadin.org on meditation

Image
http://www.theravadin.org/2009/02/13/mindfulness-is-not-sati/ Mindfulness is not Sati? FEBRUARY 13, 2009 /  23 COMMENTS /20389 VIEWS Many people  (especially those who intensively try to put the Buddhas eightfold path into practice) have thought about the meaning of samma sati or “right mindfulness”. In fact, the meaning of this important aspect of Buddhist practice had troubled me for a long time 🙂 (1) The problem occurs when we start looking closer at the oldest Buddhist scriptures available, the Pali texts and look for the meaning and connotations of this important Buddhist term. Before we begin, however,  a very short introductory remark: Why is ‘sati’ so important with regard to the path to Nibbana? Because it is  at the center core of the entire Buddhist meditation : “Now what is concentration, lady, what is its topic, what are its requisites, and what is its development” “Singleness of mind is concentration, friend Visakha; the four foundations of...
Read more

Craving and the three Poisons

amoha  (non-delusion) or  prajna  (wisdom) alobha  (non-attachment) or  dāna  (generosity) adveṣa  (non-hatred) or  mettā  (loving-kindness) Poison Sanskrit [11] [12] Pali Tibetan [11] [13] Alternate English translations [11] Skt./Pali/Tib. Synonym [14] Delusion moha moha gti mug confusion, ignorance avidyā  (Skt.); avijjā (Pāli); ma rigpa (Tib.) Attachment rāga lobha 'dod chags desire, sensuality, greed n/a Aversion dveṣa dosa zhe sdang hatred n/a In the second of the  Four Noble Truths , the Buddha identified  taṇhā  as a principal cause in the arising of  dukkha  (suffering, pain, unsatisfactoriness). [8] The  taṇhā , states  Walpola Rahula , or "thirst, desire, greed, craving" is what manifests as suffering and rebirths. [7]  However, adds Rahula, it is not the first cause nor the only cause of  dukkha  or  samsara , because the origination of everything ...
Read more