Posted by: Dhammañāṇa
« on: August 17, 2019, 12:47:03 PM »[Q&A] How does one practice suffering well?
Once someone outside asked about how to train it well in face of suffering, like many believing that the practice is all about being not attached while consuming. My person answered as following. May it be, out of compassion for many, corrected and filled with addition if the message shows missinterpretations of the Dhamma:
Venerable Members of the Sublime Sangha, Venerable Theras, Venerable Fellows,
Upasaka, Upasika, touched and interested,
One will not get ride of suffering by simply trying to ignore or oppress. And if not even have left home, being ensnared to the senses in all regard, nothing then wrong view would be developed. Attachment has craving as its cause and craving has ignorance as its cause. So one needs to gain insight, how things really are. To gain that, one does well to learn about the teachings of the Lord Buddha and then look for one self, if this is right, as well as to practice the way to clean the mind, so that it is able to concentrate it so that one is able to see.
What ever one sees, as it really is, inconstant, stressful, subject to change, one gets, disenchanted. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.
It's not possible to escape form suffering by developing such what is called "householder-equanimity
" and suffering is actually a yogis friend, which does not mean that one tutors one self, but observer it and in this way one finds a way out without simply counteract in an unwholesome way, householder.
The practice start with things many estimate as child work, now most are not even able to make this there way of live, like practice generosity (giving, letting go material thing), Sila (virtue)... the whole palette of meritorious deeds. There one is confronted with all his/here raw defilement of greed, dislike, stinginess, conceit. One has to work against the defilements all the time, while observing them well.
So please do not fall in the current promoted misinterpretations of non-reacting and simply developing a bunch of ignorance, calling it equanimity.
Last but not least, Atma likes "How does one practice suffering?" how ever, although it most important to know it well in all its aspects, its good not to forget to develop the path out of it as well.
Each noble truth has its certain task.
A good place to begin, actually has been always the first step is to follow good basic talks:
And put this things into practice. Joy and pleasure are granted, as well as much suffering at the beginning with it.
Joy with good and right attained isn't something the Buddha ask one, who still works hard to gain such, to abound or deny, yet he advices those not having left home to frequently reflect on the suffering which was required to gain it. In that way one might come to a conclution that the joy gained isn't really equal the suffering it had caused to gain it. Seldom great amount of it is even voluntary sacrificed, yet even if gained righteous it hardly would show much justification and may sooner or later show the poor trades one gives into. If one, on the other side, no effort in harmless ways, no serious reflections, practices non-attachment toward ones actions, toward ups and downs, firm caught by Mara, he/she would train for becoming another perfect slave of his host, of which is not a small one.
This being the reason the Buddha "ask" those willing to head upward and beyond, to focus on right judgment and only if seeing the disadvantages letting go of taking on it at first place and not of being not, feeling not touched, when results arise. This is not practiced to honor remorse but to put effort into avoiding cause and abstain from actions which are not wise, having learned another lesson with much hardships.
Once firm in integrity, in regard of what might arise from the past, that is then where one can "destroy" old kamma and not give into new, by non-attachment, or better not more taking on it at first place. Having not taking on it, where whould there be reason to let go?
Anumodana
Once someone outside asked about how to train it well in face of suffering, like many believing that the practice is all about being not attached while consuming. My person answered as following. May it be, out of compassion for many, corrected and filled with addition if the message shows missinterpretations of the Dhamma:
Venerable Members of the Sublime Sangha, Venerable Theras, Venerable Fellows,Upasaka, Upasika, touched and interested,
One will not get ride of suffering by simply trying to ignore or oppress. And if not even have left home, being ensnared to the senses in all regard, nothing then wrong view would be developed. Attachment has craving as its cause and craving has ignorance as its cause. So one needs to gain insight, how things really are. To gain that, one does well to learn about the teachings of the Lord Buddha and then look for one self, if this is right, as well as to practice the way to clean the mind, so that it is able to concentrate it so that one is able to see.
What ever one sees, as it really is, inconstant, stressful, subject to change, one gets, disenchanted. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.
It's not possible to escape form suffering by developing such what is called "householder-equanimity
" and suffering is actually a yogis friend, which does not mean that one tutors one self, but observer it and in this way one finds a way out without simply counteract in an unwholesome way, householder.The practice start with things many estimate as child work, now most are not even able to make this there way of live, like practice generosity (giving, letting go material thing), Sila (virtue)... the whole palette of meritorious deeds
. There one is confronted with all his/here raw defilement of greed, dislike, stinginess, conceit. One has to work against the defilements all the time, while observing them well.So please do not fall in the current promoted misinterpretations of non-reacting and simply developing a bunch of ignorance, calling it equanimity.
Last but not least, Atma likes "How does one practice suffering?" how ever, although it most important to know it well in all its aspects, its good not to forget to develop the path out of it as well.
Each noble truth has its certain task.
A good place to begin, actually has been always the first step is to follow good basic talks:
And put this things into practice. Joy and pleasure are granted, as well as much suffering at the beginning with it.
Joy with good and right attained isn't something the Buddha ask one, who still works hard to gain such, to abound or deny, yet he advices those not having left home to frequently reflect on the suffering which was required to gain it. In that way one might come to a conclution that the joy gained isn't really equal the suffering it had caused to gain it. Seldom great amount of it is even voluntary sacrificed, yet even if gained righteous it hardly would show much justification and may sooner or later show the poor trades one gives into. If one, on the other side, no effort in harmless ways, no serious reflections, practices non-attachment toward ones actions, toward ups and downs, firm caught by Mara, he/she would train for becoming another perfect slave of his host, of which is not a small one.
This being the reason the Buddha "ask" those willing to head upward and beyond, to focus on right judgment and only if seeing the disadvantages letting go of taking on it at first place and not of being not, feeling not touched, when results arise. This is not practiced to honor remorse but to put effort into avoiding cause and abstain from actions which are not wise, having learned another lesson with much hardships.
Once firm in integrity, in regard of what might arise from the past, that is then where one can "destroy" old kamma and not give into new, by non-attachment, or better not more taking on it at first place. Having not taking on it, where whould there be reason to let go?
Anumodana