How Does One Liberate Themselves?

DaltheJigsaw · November 2010

Humble · November 2010

This is the Theravada understanding

Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.
— Dhp 178

The Pali canon recognizes four levels of Awakening, the first of which is called stream entry. This gains its name from the fact that a person who has attained this level has entered the "stream" flowing inevitably to nibbana. He/she is guaranteed to achieve full Awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.
This study guide on stream entry is divided into two parts. The first deals with the practices leading to stream entry; the second, with the experience of stream entry and its results.
The practices leading to stream entry are encapsulated in four factors:
Association with people of integrity is a factor for stream-entry. Listening to the true Dhamma is a factor for stream-entry. Appropriate attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry. — SN 55.5

http://www.accesstoinsight.org/lib/study/stream.html

Cloud · November 2010

In the strictest and most literal sense, one awakens by karma alone. Conditionality. We hear the Dharma, understand karma and how to apply skillful means and personal effort toward creating the right conditions, and Nirvana is at the end of this path. Then there is only Dharma, not self.

You've heard the saying "you are what you eat", which is true by the way, but in a greater sense we are every thought and every sense-impression we have ever experienced (along with the aggregates, which are also in a sense only known within the mind). This is probably why such importance and fortune is associated with hearing the Dharma; how rare it would be otherwise to awaken.

DaltheJigsaw · November 2010

Thank you both!
If anyone has any other resources, I would love to see it.
I am trying to get as close to Buddha nature as possible!

DaltheJigsaw · November 2010

Cloud wrote: »

In the strictest and most literal sense, one awakens by karma alone. Conditionality. We hear the Dharma, understand karma and how to apply skillful means and personal effort toward creating the right conditions, and Nirvana is at the end of this path. Then there is only Dharma, not self.

You've heard the saying "you are what you eat", which is true by the way, but in a greater sense we are every thought and every sense-impression we have ever experienced (along with the aggregates, which are also in a sense only known within the mind). This is probably why such importance and fortune is associated with hearing the Dharma; how rare it would be otherwise to awaken.

Suggestions for where one can hear the Dharma?
Good books to gain this insight from?
Can one reach liberation through Karma/Meditation?
There is many other factors involved, correct?

DaltheJigsaw · November 2010

Cloud wrote: »

In the strictest and most literal sense, one awakens by karma alone. Conditionality. We hear the Dharma, understand karma and how to apply skillful means and personal effort toward creating the right conditions, and Nirvana is at the end of this path. Then there is only Dharma, not self.

You've heard the saying "you are what you eat", which is true by the way, but in a greater sense we are every thought and every sense-impression we have ever experienced (along with the aggregates, which are also in a sense only known within the mind). This is probably why such importance and fortune is associated with hearing the Dharma; how rare it would be otherwise to awaken.

Interesting!
So, the stream to a higher dimension?
Or higher dimensions? Both?
What do you eat?
Are you following these guidelines?

Cloud · November 2010

All compounded phenomena are impermanent. You can change your conditions (or at least think you are), but not your nature.

A good site for stuff to read up on Dharma of any/all traditions is http://www.buddhanet.net.

DaltheJigsaw · November 2010

Thank you Cloud!
I been on that site and do enjoy it.
What do you think about this whole "Liberation" thing?

not1not2 · November 2010

From "A Taste of Freedom" by Ajahn Chah:

The Buddha once saw a jackal, a wild dog, run out of the forest where he was staying. It stood still for a while, then it ran into the underbrush, and them out again. Then it ran into a tree hollow, then out again. Then it went into a cave, only to run out again. One minute it stood, the next it ran, then it lay down, then it jumped up... That jackal had mange. When it stood the mange would eat into its skin, so it would run. Running it was still uncomfortable, so it would lie down. Then it would jump up again, running into the underbrush, the tree hollow, never staying still.

The Buddha said, "Monks, did you see that jackal this afternoon? Standing it suffered, running it suffered, sitting it suffered, lying down it suffered. In the underbrush, a tree hollow or a cave, it suffered. It blamed standing for its discomfort, it blamed sitting, it blamed running and lying down; it blamed the tree, the underbrush and the cave. In fact the problem was with none of those things. That jackal had mange. The problem was with the mange."

We monks are just the same as that jackal. Our discontent is due to wrong view. Because we don't exercise sense restraint we blame our suffering on externals. Whether we live at Wat Pah Pong, in America or in London we aren't satisfied. Going to live at Bung Wai or any of the other branch monasteries we're still not satisfied. Why not? Because we still have wrong view within us, just that! Wherever we go we aren't content.

But just as that dog, if the mange is cured, is content wherever it goes, so it is for us. I reflect on this often, and I teach you this often, because it's very important. If we know the truth of our various moods we arrive at contentment. Whether it's hot or cold we are satisfied, with many people or with few people we are satisfied. Contentment doesn't depend on how many people we are with, it comes only from right view. If we have right view then wherever we stay we are content.

http://www.accesstoinsight.org/lib/thai/chah/atasteof.html

DaltheJigsaw · November 2010

not1not2 wrote: »

From "A Taste of Freedom" by Ajahn Chah:

http://www.accesstoinsight.org/lib/thai/chah/atasteof.html

Thank you!

Humble · November 2010

Leon if you are in the bay area you probably know there are quite a few Buddhist communities near you to find out where and what they are I suggest looking at this database.

http://www.buddhanet.info/wbd/province.php?province_id=26

[FONT=&quot]You are in a very fortunate location for some one that wants to realize liberation for themselves. Now your main concern should probably be reading as much about the different traditions as possible then choosing one that has a local sangha you can become involved in. I personally would suggest reading as many of the suttas as possible first. You can find a library of suttas in the link below. But if you feel particularly drawn to one branch you can explore that first.[/FONT]

http://www.accesstoinsight.org/index.html

Finally the most important factor for advancement is association with people of integrity or what the Buddha called the whole of the holy life.

SN 45.2 PTS: S v 2
CDB ii 1524

Upaddha Sutta: Half (of the Holy Life)
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2010

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."
Notes

<dl><dt>1.</dt><dd>As AN 8.54 points out, this means not only associating with good people, but also learning from them and emulating their good qualities. </dd></dl> See also: MN 95; AN 4.192; AN 8.54; AN 9.1; Ud 4.1; Iti 17.

http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.002.than.html

DaltheJigsaw · November 2010

Humble wrote: »

Leon if you are in the bay area you probably know there are quite a few Buddhist communities near you to find out where and what they are I suggest looking at this database.

http://www.buddhanet.info/wbd/province.php?province_id=26

[FONT=&quot]You are in a very fortunate location for some one that wants to realize liberation for themselves. Now your main concern should probably be reading as much about the different traditions as possible then choosing one that has a local sangha you can become involved in. I personally would suggest reading as many of the suttas as possible first. You can find a library of suttas in the link below. But if you feel particularly drawn to one branch you can explore that first.[/FONT]

http://www.accesstoinsight.org/index.html

Finally the most important factor for advancement is association with people of integrity or what the Buddha called the whole of the holy life.

SN 45.2 PTS: S v 2
CDB ii 1524

Upaddha Sutta: Half (of the Holy Life)
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2010

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.
"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."
Notes

<dl><dt>1.</dt><dd>As AN 8.54 points out, this means not only associating with good people, but also learning from them and emulating their good qualities. </dd></dl> See also: MN 95; AN 4.192; AN 8.54; AN 9.1; Ud 4.1; Iti 17.

http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.002.than.html

Thank you so much!
That was very helpful!
Thank you!

Humble · November 2010

Thank you, your questions represented an opportunity for me to develop some skillful karma. I hope you attain the goal in this lifetime!

P,S, I will PM you my email if you have any questions or need some one to talk to.

The_Fruit_Punch_Wiza · November 2010

Read the Tapussa Sutra. I found this one to actually be the best guide for a normal person about how the Buddha achieved enlightenment.

http://www.accesstoinsight.org/tipitaka/an/an09/an09.041.than.html

ravkes · November 2010

Why do you assume you aren't?

The_Fruit_Punch_Wiza · November 2010

No magical powahs clearly =D hehehehe.

Buddhas are supramundane.
Buddhas are devoid of all impurities (anāsrava) and mundane qualities.
Buddhas preach the Dharma with every verbal utterance they make.
Buddhas can express all elements of the Dharma by uttering a single sound.
The material body (rūpakāya) of Buddhas is unlimited (anatman)
The supernatural powers (prabhāva) of Buddhas are unlimited.
The longevity of Buddhas is unlimited.
In order to convert beings and to generate pure faith within them, Buddhas have no thought of satiation
Buddhas neither sleep nor dream
Buddhas reply to questions without the need for reflection.
Buddhas never actually utter any words since they abide in eternal samādhi or meditative concentration, but beings perceive words to have been uttered.
Buddhas understand all things with one momentary thought.
Buddhas know all things because insight or prajñā is conjoined to that one momentary thought.
The knowledge of cessation and of non-arising in the future are sustained continuously in Buddhas until they enter parinirvāna.
There are Buddhas dwelling in all directions of the compass.

It's easy to see why a person wouldn't think themselves as one.

TheDoctorDonna · November 2010

We already have Buddha Nature, God, The soul already liberated within us, We just need to expose that part of ourselves.

Find a set of teachings by those who have liberated themselves and follow those teachings with conviction and you will get the same results.

The_Fruit_Punch_Wiza · November 2010

The Doctor Donna wrote: »

We already have Buddha Nature, God, The soul already liberated within us, We just need to expose that part of ourselves.

Find a set of teachings by those who have liberated themselves and follow those teachings with conviction and you will get the same results.

Hm, I would be careful with that, it sounds a little like eternalism.:rolleyes:

I think seeking wisdom's more than finding teachings, but taking action and guiding your mind to wisdom, your actions to good ethical conduct, and good wholesome mental development.

Ch-an_noob · November 2010

Please heed these words from:

The Eight Realization of a Bodhisattva Sutra

For all disciples of the Buddha,
Each morning and night,
Recite with a sincere mind,
These eight realizations of a bodhisattva.

First, realize that this world is impermanent and that nations are dangerous and fragile. The four great elements lead to suffering and are empty and the five aggregates are without a self. All things arise, cease, change, and become different; they are illusory, not real, and cannot be controlled. The mind is the source of unwholesomeness and the body is a gathering of wrongdoings. Contemplate this and you will gradually turn away from the cycle of birth and death.

Second, realize that more desire causes more suffering. The weariness of the cycle of birth and death arises from greed and desire. Lessen desire and be without any wishes and the body and mind will be at ease.

Third, realize that the mind cannot be satisfied but only seeks more, increasing its wrongdoing and unwholesomeness. A bodhisattva is not like this; he is always satisfied with what he has, is peaceful in poverty, and upholds the way. Wisdom is his only concern.

Fourth, realize that laziness leads to downfall. Be diligent and break through the evil of affliction. Defeat the four kinds of mara and escape the prison of the five aggregates and the three realms.

Fifth, realize that ignorance gives rise to the cycle of birth and death. A bodhisattva is always mindful, studies widely, listens more, increase his wisdom, and becomes more eloquent in order to teach all beings great joy.

Sixth, realize that those who are poor and suffering have more resentment, and that this leads them to create unwholesome conditions. A bodhisattva practices giving and has equal concern for friend and foe. He does not recollect past unwholesome deeds committed against him, nor does he hate unwholesome people.

Seventh, realize that wrongdoing comes from the five desires. Even though you are an ordinary person, do not be stained by worldly pleasures. Always be mindful of the triple robe, the bowl, and dharma instruments, and be willing to leave home, uphold the way purely, practice the holy life well, and have compassion for all beings.

Eighth, realize that the cycle of birth and death is a raging fire and that suffering is boundless. Initiate the Mahayana mind to universally help all beings and vow to shoulder the boundless suffering of sentient beings so that all sentient beings may reach great joy.

These eight realizations are the realizations of all Buddhas and bodhisattvas. Diligently practice the way and compassionately cultivate wisdom. Take the Great Dharma Vessel and reach the shore of nirvana, then return again to the cycle of birth and death to liberate sentient beings. Use these eight realizations to teach all beings and allow sentient beings to awaken to the suffering of the cycle of birth and death, turn away from the five desires, and cultivate the mind on the noble path. If a disciple of the Buddha recites these eight realizations in every thought he can eliminate boundless wrongdoings, progress towards bodhi, and quickly attain right enlightenment, forever cut off birth and death and always be happy.

TheDoctorDonna · November 2010

The_Fruit_Punch_Wizard wrote: »

Hm, I would be careful with that, it sounds a little like eternalism.:rolleyes:

I think seeking wisdom's more than finding teachings, but taking action and guiding your mind to wisdom, your actions to good ethical conduct, and good wholesome mental development.

Taking positive action and practice are an essentail part of any teachings that aim to improve our minds.

Very good point though, if one just looks at the teachings , or treats them as a strictly intellectual exercise, one will not progress very far.

filosophia · November 2010

By meditating and learning philosophy. Penetrate into the core of your being, witness what you see there. Explain to yourself and others what you experienced. Be honest and observant over everything in your mind.

nlighten · November 2010

By learning to, and wanting to, liberate others.

Floating_Abu · November 2010

LeonBasin wrote: »

How Does One Liberate Themselves?

The Buddha seemed to suggest the Eightfold Path

DaltheJigsaw · November 2010

filosophia wrote: »

By meditating and learning philosophy. Penetrate into the core of your being, witness what you see there. Explain to yourself and others what you experienced. Be honest and observant over everything in your mind.

I thought trying to explain to others my experience would be worthless?
They have to experience it on their own terms?

DaltheJigsaw · November 2010

ravkes wrote: »

Why do you assume you aren't?

I would not ask...

DaltheJigsaw · November 2010

The Doctor Donna wrote: »

We already have Buddha Nature, God, The soul already liberated within us, We just need to expose that part of ourselves.

Find a set of teachings by those who have liberated themselves and follow those teachings with conviction and you will get the same results.

How does one do that without doing it?
Sitting and shutting up?

DaltheJigsaw · November 2010

Ch'an_noob wrote: »

Please heed these words from:

The Eight Realization of a Bodhisattva Sutra

For all disciples of the Buddha,
Each morning and night,
Recite with a sincere mind,
These eight realizations of a bodhisattva.

First, realize that this world is impermanent and that nations are dangerous and fragile. The four great elements lead to suffering and are empty and the five aggregates are without a self. All things arise, cease, change, and become different; they are illusory, not real, and cannot be controlled. The mind is the source of unwholesomeness and the body is a gathering of wrongdoings. Contemplate this and you will gradually turn away from the cycle of birth and death.

Second, realize that more desire causes more suffering. The weariness of the cycle of birth and death arises from greed and desire. Lessen desire and be without any wishes and the body and mind will be at ease.

Third, realize that the mind cannot be satisfied but only seeks more, increasing its wrongdoing and unwholesomeness. A bodhisattva is not like this; he is always satisfied with what he has, is peaceful in poverty, and upholds the way. Wisdom is his only concern.

Fourth, realize that laziness leads to downfall. Be diligent and break through the evil of affliction. Defeat the four kinds of mara and escape the prison of the five aggregates and the three realms.

Fifth, realize that ignorance gives rise to the cycle of birth and death. A bodhisattva is always mindful, studies widely, listens more, increase his wisdom, and becomes more eloquent in order to teach all beings great joy.

Sixth, realize that those who are poor and suffering have more resentment, and that this leads them to create unwholesome conditions. A bodhisattva practices giving and has equal concern for friend and foe. He does not recollect past unwholesome deeds committed against him, nor does he hate unwholesome people.

Seventh, realize that wrongdoing comes from the five desires. Even though you are an ordinary person, do not be stained by worldly pleasures. Always be mindful of the triple robe, the bowl, and dharma instruments, and be willing to leave home, uphold the way purely, practice the holy life well, and have compassion for all beings.

Eighth, realize that the cycle of birth and death is a raging fire and that suffering is boundless. Initiate the Mahayana mind to universally help all beings and vow to shoulder the boundless suffering of sentient beings so that all sentient beings may reach great joy.

These eight realizations are the realizations of all Buddhas and bodhisattvas. Diligently practice the way and compassionately cultivate wisdom. Take the Great Dharma Vessel and reach the shore of nirvana, then return again to the cycle of birth and death to liberate sentient beings. Use these eight realizations to teach all beings and allow sentient beings to awaken to the suffering of the cycle of birth and death, turn away from the five desires, and cultivate the mind on the noble path. If a disciple of the Buddha recites these eight realizations in every thought he can eliminate boundless wrongdoings, progress towards bodhi, and quickly attain right enlightenment, forever cut off birth and death and always be happy.

Thank you!

DaltheJigsaw · November 2010

filosophia wrote: »

By meditating and learning philosophy. Penetrate into the core of your being, witness what you see there. Explain to yourself and others what you experienced. Be honest and observant over everything in your mind.

Beautiful!

DaltheJigsaw · November 2010

nlighten wrote: »

By learning to, and wanting to, liberate others.

What if they don't want to?

Cloud · November 2010

LeonBasin wrote: »

What if they don't want to?

No one can be forced to believe anything; therefore it shouldn't be an expectation in any way, and not even taught except to those who wish it or seek out the teachings. We have to look a bit further into possible conditioned futures to see what is skillful in lieu of trying to convert people by stick and carrot. What is it already that holds the human species (in general) from living in a harmonious way with all life? Selfishness and apathy; without these, many harmful ways of life can't get a foothold. The opposite view, perfectly enough, is compassion. The best way for anyone to learn compassion, with the highest probability of embracing it as part of their own life, is to experience the compassionate words and actions of others (that alleviate their suffering). Freely given as an expression of heart and unity, the walls of selfhood begin to crack through direct experience of belonging and shared desire for non-suffering. Even better when children are shown compassion by their parents to begin with.

Though we may start with ourselves, we have limited time between the womb and the tomb to make a difference. The larger picture is the species, which can be viewed as a larger set of aggregates or mind-body complex. After all, we come from humans and humans will come from we who live today. If we're not looking to the bigger picture beyond ourselves, we fail to see the selfless and impermanent aspects of our lives. We express compassion, and in turn those who accept compassion as their way end up living moral lives regardless of Buddhist doctrine or precepts. Having a clear mind is essential to awakening. All of our energy radiated outward, and to the future, through compassionate speech/acts has the potential to be multiplied many times over through others, as a domino effect; one day, hopefully, compassion will be much more natural. A few followers of the #4 religion awakening may not change the world, but many showing compassion...

The key is the difference between being told how to live, and being shown how to live. That's why Buddhism is about both compassion and wisdom. One implies the other. Even those who practice compassion to "gain merit" for a better rebirth are in fact contributing to the well-being of others to come, not just their own; we are not independent or separate. Karma is shared, because there are no boundaries. If we show compassion, and another integrates that into their lives, it's better for everyone. Think of all the good that compassionate and wise teachers of the past, take Buddha and Jesus for instance, continue to do today; if two people can have such an effect, then many of us acting together can change the entire world.

DaltheJigsaw · November 2010

Cloud wrote: »

No one can be forced to believe anything; therefore it shouldn't be an expectation in any way, and not even taught except to those who wish it or seek out the teachings. We have to look a bit further into possible conditioned futures to see what is skillful in lieu of trying to convert people by stick and carrot. What is it already that holds the human species (in general) from living in a harmonious way with all life? Selfishness and apathy; without these, many harmful ways of life can't get a foothold. The opposite view, perfectly enough, is compassion. The best way for anyone to learn compassion, with the highest probability of embracing it as part of their own life, is to experience the compassionate words and actions of others (that alleviate their suffering). Freely given as an expression of heart and unity, the walls of selfhood begin to crack through direct experience of belonging and shared desire for non-suffering. Even better when children are shown compassion by their parents to begin with.

Though we may start with ourselves, we have limited time between the womb and the tomb to make a difference. The larger picture is the species, which can be viewed as a larger set of aggregates or mind-body complex. After all, we come from humans and humans will come from we who live today. If we're not looking to the bigger picture beyond ourselves, we fail to see the selfless and impermanent aspects of our lives. We express compassion, and in turn those who accept compassion as their way end up living moral lives regardless of Buddhist doctrine or precepts. Having a clear mind is essential to awakening. All of our energy radiated outward, and to the future, through compassionate speech/acts has the potential to be multiplied many times over through others, as a domino effect; one day, hopefully, compassion will be much more natural. A few followers of the #4 religion awakening may not change the world, but many showing compassion...

The key is the difference between being told how to live, and being shown how to live. That's why Buddhism is about both compassion and wisdom. One implies the other. Even those who practice compassion to "gain merit" for a better rebirth are in fact contributing to the well-being of others to come, not just their own; we are not independent or separate. Karma is shared, because there are no boundaries. If we show compassion, and another integrates that into their lives, it's better for everyone. Think of all the good that compassionate and wise teachers of the past, take Buddha and Jesus for instance, continue to do today; if two people can have such an effect, then many of us acting together can change the entire world.

Thank you.

finding0 · November 2010

There is a lot that could be said or there is little. I am lazy so ill say little. Just be

DaltheJigsaw · November 2010

finding0 wrote: »

There is a lot that could be said or there is little. I am lazy so ill say little. Just be

Just say a little more:)

finding0 · November 2010

Harmony. yin yang. There is the dark side and the light side. On the dark side there is a white dot, and on the white side there is a dark dot. The way i see it is there will always be - in the + and + in the -. The key is acceptance. Accept what may ever come to you. Don't look at it like this is good and this is bad. Just accept it for what it is. let it be what it is. It just is. Don't try to control circumstances. its like trying to manipulate smoke the way you want it to be with your hand. You may budge it a little bit temporarily but its just going to flow its own way soon after. Just accept what is for what it is with unconditional love. This is how I live

The_Fruit_Punch_Wiza · November 2010

I kind of want to add more here.

Okay, begin with Vipassana meditation (open your mind to insight), learn Samatha meditation(calm abiding/ one pointed concentration), practice Anapanasati meditation(mindfulness of breathing) and make note of any distractions that come up in practice and eliminate mental defilements that come up. Sounds simple but it's anything but simple.

DaltheJigsaw · November 2010

Thank you both!
I will try the following.
Question on Vipassana meditation.
Any good resources or websites to learn step by step?
I am having a problem finding something that is reliable.
Thanks,
Leon

Vangelis · November 2010

If you want teachings directly from a highly regarded Buddhist monk, try youtubing Ajahn Brahm.

Dazzle · November 2010

Hi Leon,

This is a reliable Buddhist meditation video series, the first one is an introduction.

http://www.youtube.com/watch?v=Rd7a9Ur2x0o

With kind wishes,

Dazzle

The_Fruit_Punch_Wiza · November 2010

This is something you must read, called Mindfulness in Plain English by Ven. Henepola Gunaratana.

There's some talks from Upasika Kee Nanayon

Some practical advice for Meditators by Bhikkhu Khantipalo

The Progress of Insight A Modern Treatise on Buddhist Satipatthana Meditation
by The Venerable Mahasi Sayadaw

Satipatthana Vipassana by Venerable Mahasi Sayadaw

And way more where that came from.

Let me know if you'd like more

DaltheJigsaw · November 2010

Thank you guys!
And sure, you can share more!:)
Choices is good!

nonamist · November 2010

Cloud wrote: »

if two people can have such an effect, then many of us acting together can change the entire world.

wonderful

Jeffrey · November 2010

By the mahayana awakening isn't through karma. But karma is how we clear the clouds away from the awakening. Then the moon comes out and it is here. Open, clear, and sensitive. As it always was from behind the clouds.

The clouds are made of the moon! (can't wait to see that

)

filosophia · November 2010

By following the 8-fold path.

Right Understanding-- understanding the four noble truths
Right Thoughts -- producing good thoughts that are beneficial to all beings

Right Speech -- by speaking the truth
Right Action -- by being productive and good natured
Right Livelihood -- by following the precepts

Right Effort -- by overcoming sloth and stupor
Right Mindfulness -- Contemplation of the law of Dharma
Right Concentration -- one pointedness concentration of nirvana

The_Fruit_Punch_Wiza · November 2010

Dazzle · November 2010

LeonBasin wrote: »

How Does One Liberate Themselves?

In general terms, by keeping it simple and studying the Four Noble Truths, the Three Characteristics and Dependent Origination and by learning to meditate with an offline teacher and Buddhist meditation group. If you don't have a group in the near vicinity, its well worth organising the occasional weekend retreat somewhere further afield.

with kind wishes,

D.

Tsoanra · December 2010

Clearly the problem is one of jealousy. You want what the enlightened ones have. And they did not get it by wanting it, but by not wanting self.

All questions are fielded by self, aren't they? So if you ask what is the afterlife, you mean what will self be doing there. And what will self feel when nirvana arrives? But the prerequisite for anything in the vein of restoring the spirit or perception is the end of self. If it says it's a person, then it is its death that accompanies all higher understanding.

How does it come to say it's a person? Because it has a world of other people. But these others are the images they thought to deceive him with. So as much as they are not people, so self is not people.

KarmaDondrupTashi · December 2010

How? Accumulation of merit.

DaltheJigsaw · January 2011

Bumpin'

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How Does One Liberate Themselves?

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