how to get rid of lust
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By which time, the person practicing is long dead which of course, he won't lust any more.Originally posted by An Eternal Now: -
Originally posted by Herzog_Zwei:
Since there are countless LIVING enlightened beings, and people who have attained enlightenment WHILE living (it couldnt be otherwise), that means it is possible and will take far less time than you think.
By which time, the person practicing is long dead which of course
Depending on the sharpness of individual faculty and wisdom roots, some people attain awakening instantaneously upon hearing certain words of dharma like 6th Patriarch Hui Neng as well as the ancient disciples of Buddha like Shariputra, Bahiya, etc etc as well as many modern cases (my Master attained enlightenment at age 12 when being trapped in a snow mountain in a life and death situation), some in days (my Taiwanese teacher attained enlightenment within days of meeting my Master), some in months and years. If you diligently practise it will not take more than a few years, and the Buddha said that through practising the 4 foundations of mindfulness, some for weeks, or for months, up till a period of 7 years, one will attain anagami, arhat, etc.he won't lust any more.
Not as you might think. -
Please count them out to me. I don't think there are many either.Originally posted by An Eternal Now:Not as you might think. -
In Buddha's lifetime, it is recorded in the sutras that there were thousands of Arhats, sometimes 1250 Arhats together attending one single session of dharma discourse. And definitely much much more Anagamis, Once returners, Stream enterers.Originally posted by Herzog_Zwei:Please count them out to me. I don't think there are many either.
Today, there are also lots and lots of enlightened people around the world.
In sgforums there's almost 10 who have transcendental insights and experience. I would prefer not to name them here but people who frequent this forum may know who they are. -
I can easily get more than that number of people who are not enlightened, so numbers mean nothing.Originally posted by An Eternal Now:In Buddha's lifetime, it is recorded in the sutras that there were thousands of Arhats, sometimes 1250 Arhats together attending one single session of dharma discourse. And definitely much much more Anagamis, Once returners, Stream enterers.
Today, there are also lots and lots of enlightened people around the world.
In sgforums there's almost 10 who have transcendental insights and experience. I would prefer not to name them here but people who frequent this forum may know who they are. -
Of course, cos first of all, most of the people in the world are not Buddhists and have neither bothered to find out about Buddhism, secondly, though a minority of humanity in the world is Buddhists (around 5% by statistics), most of them are simply self-proclaimed buddhists with little knowledge and maybe less than 1% are truly practicing nor have adequate and true understanding of the teachings.Originally posted by Herzog_Zwei:I can easily get more than that number of people who are not enlightened, so numbers mean nothing.
What I am talking about is those who are truly practising and have correctly understood and grasped the essence of the dharma and practise, these people are likely to attain enlightenment. -
i know the perfect solution to lust. It's called.....
wanking.
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They mostly likely not to attain enlightenment or any thing else in this lifetime or another few million kalpas or eternity for that matter because there's nothing to grasp.Originally posted by An Eternal Now:Of course, cos first of all, most of the people in the world are not Buddhists and have neither bothered to find out about Buddhism, secondly, though a minority of humanity in the world is Buddhists (around 5% by statistics), most of them are simply self-proclaimed buddhists with little knowledge and maybe less than 1% are truly practicing nor have adequate and true understanding of the teachings.
What I am talking about is those who are truly practising and have correctly understood and grasped the essence of the dharma and practise, these people are likely to attain enlightenment. -
I never said they'll attain anything.Originally posted by Herzog_Zwei:They mostly likely not to attain enlightenment or any thing else in this lifetime or another few million kalpas or eternity for that matter because there's nothing to grasp.
I said they will see, i.e have insights, a quantum leap of perception, into the nature of reality.
Nothing needs to be attained because his Buddha Nature is already complete, never improves in enlightenment, never decreases in ignorance.
His real nature is already as it is, nothing needs to be attained. Nothing needs to be changed except to see reality as it is. -
That isn't a solution because the habitual tendencies of the mind is left untreated.Originally posted by Hellraiza: -
What kind of manga did u read that lead to lust arising? The porno type or just normal type with girls that have devil figure.
I think it is rather mistaking to treat manga as the causes of lust while manga is simply a comic book, with no mind of its own.
Lust arise within yourself.
How could a comic make you think so ?? -
still have material gain to overcome .Originally posted by AndrewPKYap:Don't imagine that you are a good person just because you get rid of lust...
still gt self to overcome .
still gt lots of problems left to settle .
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normal type .Originally posted by Isis:What kind of manga did u read that lead to lust arising? The porno type or just normal type with girls that have devil figure.
I think it is rather mistaking to treat manga as the causes of lust while manga is simply a comic book, with no mind of its own.
Lust arise within yourself.
How could a comic make you think so ??
just gt devil figure .... -
Originally posted by An Eternal Now:
Wrong, you forgot about those who do not have Buddha nature inherently.
I never said they'll attain anything.
I said they will [b]see, i.e have insights, a quantum leap of perception, into the nature of reality.
Nothing needs to be attained because his Buddha Nature is already complete, never improves in enlightenment, never decreases in ignorance.
His real nature is already as it is, nothing needs to be attained. Nothing needs to be changed except to see reality as it is.[/b] -
Every single sentient being has Buddha Nature that is already complete, but convered up by their false sentient thoughts and beliefs, like the clouds that cover up the sun even though the sun is always here.Originally posted by Herzog_Zwei:Wrong, you forgot about those who do not have Buddha nature inherently.
It is impossible for any person not to have a Buddha Nature. Buddha Nature is Pure Awareness and without it we cannot have the ability to be conscious because the essence of all our consciousness is pure awareness.
...The true mind is manifest in seeing, hearing, smelling, tasting,
awareness, and knowing. “What is the Buddha-nature?” someone
once asked. Shakyamuni Buddha replied,
In the eyes it is called seeing,
In the ears it is called hearing,
In the nose it smells scents,
In the tongue it tastes,
In the hands it is dexterity,
In the feet it is agility.
He said, “What is the Buddha-nature? It is the seeing-nature and the
hearing-nature. It is the natural way in which the hands hold things.
All of these are imperceptible manifestations of the true mind; but
people are unaware of it... -
we are human born with lust.. so to eliminate lust, we need to suicide.. yea
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As I just told TGE:Originally posted by Zarks:we are human born with lust.. so to eliminate lust, we need to suicide.. yea
Enlightened people are free from attachment, so although you are still attached it does not mean that there aren't people who are non-attached.Originally posted by TheGoodEarth:We are all attach to this world. So, everything we do is attachment. If there is no attachment, you don't just renounce material things but also your life! Therefore, death is the end of any attachment.
One who has ended all attachments does not necessarily end his life. Since he is not attached to life nor death why would he want to kill himself? Furthermore, one's death can cause sadness to one's loved ones. Anyway, even if one is liberated, he can still live and teach the dharma to others. Only a very attached person, so attached that he can no longer stand his own suffering, will want to end his own life. A liberated person is carefree, blissful, and would therefore not think about death.
Also, detachment does not necessarily mean throwing away your material things. One can still enjoy the material world without attachment.
Furthermore, if you are unenlightened, death will not be the end of your attachment. Only through enlightenment can you end attachment -- what is needed is a quantum leap of perception.
Anyway even unenlightened people can overcome much of their attachment if they practise. -
wrongOriginally posted by goldevil:still have material gain to overcome .
still gt self to overcome .
still gt lots of problems left to settle .
wrong
wrong... -
True.Originally posted by Isis:What kind of manga did u read that lead to lust arising? The porno type or just normal type with girls that have devil figure.
I think it is rather mistaking to treat manga as the causes of lust while manga is simply a comic book, with no mind of its own.
Lust arise within yourself.
How could a comic make you think so ??
Many a times we like to blame someone or something for our anger or sadness or desires etc; not knowing that we are actually the one who choose to feel such anger, sadness, desires.
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'Ben3 lai2 wu2 yi1 wu4, he2 chu4 re3 chen2 ai1'Originally posted by AndrewPKYap:wrong
wrong
wrong... 
Since all is void, where can dust alight?
But as my Taiwanese teacher and Thusness (and the sutra) said... even Hui Neng has not yet attain the Great Awakening when he composed that poem
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actually what does Buddhism teach in the interim? Before "the Great Awakening" what does Buddhism teach the Buddhist to do?Originally posted by An Eternal Now:'Ben3 lai2 wu2 yi1 wu4, he2 chu4 re3 chen2 ai1'
Since all is void, where can dust alight?
But as my Taiwanese teacher and Thusness (and the sutra) said... even Hui Neng has not yet attain the Great Awakening when he composed that poem -
Hehe.. depends really.. there are 84000 dharma doors as expedient means... to overcome such thoughts sometimes expedient means and other methods are used. With regards to lust, I have posted about the 3 methods which the Buddha recommended when dealing with lust.Originally posted by AndrewPKYap:actually what does Buddhism teach in the interim? Before "the Great Awakening" what does Buddhism teach the Buddhist to do?
What you said is right also. Like Thusness wrote (http://www.now-for-you.com/forum/viewtopic.php?t=2587&sid=29c2ddc1366c56eab6b834486d8c831e): Maybe all along it wasn't dusty at all... it becomes dusty when identification is made on a particular speck of dust looking at others... The more we try to push them or deal with them the more we solidify their existence and reality.
pls read Choiceless Awareness and Non-Fixation
As longchen said: http://simpo.proboards20.com/index.cgi?board=energy&action=display&thread=1191922699
I think all his articles are very good. About this article, I find this passage very true.
What is the nature of this fog that prevents you from seeing and experiencing the truth of yourself. It is not the arising of the mental body, not mental body's expression as dual mind, not the expressions of that dual mind. It is fixation on the dual, discursive mind and the belief that this dual mind is something separate from the divine aspect. As soon as there is belief in that separation, you lose the truth of yourselves. How do we penetrate the fog? How do we remember that everything that arises is expression of the divine and therefore is NOT separate? By the light of the wisdom and clear seeing.
I think..
The fog (as described above) is what I meant by the dulling of the luminousity. Thoughts (expression of mental body) are really alright. The problem is that we grasped(fixation) onto what is being perceived and this causes a split into duality. In another word, there is grasping to the thoughts, thus emphasising more weight(solidity) in a particular thought/perception which results in the belief of duality (self/others) . This duality should be what is meant by the separation from the divine aspect. Because all is really the Source and its expression. -
If the person cannot see what is really there,Originally posted by An Eternal Now:Every single sentient being has Buddha Nature that is already complete, but convered up by their false sentient thoughts and beliefs, like the clouds that cover up the sun even though the sun is always here.
It is impossible for any person not to have a Buddha Nature. Buddha Nature is Pure Awareness and without it we cannot have the ability to be conscious because the essence of all our consciousness is pure awareness.
...The true mind is manifest in seeing, hearing, smelling, tasting,
awareness, and knowing. “What is the Buddha-nature?” someone
once asked. Shakyamuni Buddha replied,
In the eyes it is called seeing,
In the ears it is called hearing,
In the nose it smells scents,
In the tongue it tastes,
In the hands it is dexterity,
In the feet it is agility.
He said, “What is the Buddha-nature? It is the seeing-nature and the
hearing-nature. It is the natural way in which the hands hold things.
All of these are imperceptible manifestations of the true mind; but
people are unaware of it...
smell what is really there,
hear what sound or noise is produced,
taste the correct taste?
Then can such a person have buddha nature? -
Originally posted by Herzog_Zwei:If the person cannot see what is really there,
smell what is really there,
hear what sound or noise is produced,
taste the correct taste?
Then can such a person have buddha nature?
Such a person will hear the sound of no sound.
Your Awareness, hearing nature, Buddha Nature, regardless of whether there is sound or no sound, is ever-present and unmoving. It is present in all Waking, Dream and Deep Sleep states
*****************
From The Shurangama Sutra:
The Buddha said to Ananda, “The Thus Come Ones of the ten directions cultivated by
means of all of the eighteen realms and obtained perfect, unsurpassed Bodhi. All of them were generally adequate. But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into one door. Enter one without falseness, and the six sense organs will be simultaneously pure.”
Ananda said to the Buddha, “World Honored One, how do we oppose the flow, enter deeply into one door, and cause the six organs to simultaneously become pure?”
The Buddha told Ananda, “You have already obtained the fruition of a Shrotaapanna. You have already extinguished the view-delusions of living beings in the three realms, but you do not yet know that your organs have accumulated habits that are without beginning. It is through cultivation that one severs not simply these habits, but also their numerous subtleties as they pass through arisal, dwelling, change, and extinction.
“You should now contemplate the six organs further: are they one or six? If you say they are one, Ananda, why can’t the ears see? Why can’t the eyes hear? Why can’t the head walk? Why can’t the feet talk?
“If the six organs are definitely six, then as I now explain this subtle, wonderful dharma-door for you in this assembly, which of your six organs is receiving it?”
Ananda said, “I hear it with my ears.”
The Buddha said, “Your ears hear by themselves, what, then, does it have to do with your body and mouth? And yet you ask about the principles with your mouth, and your body displays veneration.
“Therefore, you should know that if they are not one, then they must be six. And if they are not six, they must be one. But you can’t say that your organs are basically one and six.
“Ananda, you should know that these organs are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning that the theory of one and six has become established. As a Shrotaapanna, you have dissolved the six, but you still have not done away with the one.
“It is like emptiness fitting into differently shaped vessels. The emptiness is said to be whatever shape the vessel is. But if you get rid of the vessel and look at the emptiness, you will say it is one and the same.
“But how can that emptiness become alike and different at your convenience? Even less can it be one or not one. Therefore, you should understand that the six receptive functioning organs should be the same way.
“Seeing occurs because the two appearances of darkness and light, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with form to become an organ. In its pure state the organ of the eye is the four elements. And yet it takes the name ‘eye-organ’ and is shaped like a grape. Of the superficial sense-organs and the four defiling objects, this one races out after form.
“Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. In its pure state, the organ of the ear is the four elements. It takes the name ‘ear organ’ and is shaped like a fresh, curled leaf. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound. -
[And so on for all the six senses.]
Ananda said to the Buddha, “World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the causeground which seeks the eternal must be in mutual accord with the ground of fruition.’
“World Honored One, the ground of fruition is Bodhi; Nirvana; true suchness; the Buddha-nature; the Amala- Consciousness; the Empty Treasury of the Thus Come One; the great, Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect, its substance is durable, like royal vajra, everlasting and indestructible.
“If the seeing and hearing are apart from light and darkness, movement and stillness, and penetration and obstruction and are ultimately devoid of substance, they are then like thoughts apart from sense-objects: they do not exist at all.
“How can what is ultimately destroyed be a cause by which one cultivates in the hope of obtaining the fruition of the Thus Come One’s sevenfold permanent abode?
“World Honored One, when it is apart from light and darkness, the seeing is ultimately empty, just as when there is no sense-object, the essence of thought is extinguished.
“I go back and forth in circles, minutely searching, and basically there is no such thing as my mind or its objects. Just what should be used to seek the Unsurpassed Enlightenment?
“The Thus Come One previously said it was a tranquil essence, perfect and eternal. His present contradiction defies belief and is a resort to idle theorizing. How can the Thus Come One’s words be true and actual?
“I only hope the Buddha will let fall his great compassion and will instruct us who do not understand and who are holding on tightly.”
The Buddha told Ananda, “You study and learn much, but you have not yet extinguished outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet.
Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary happening to dispel your doubts."
Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ananda, “Did you hear that?”
Ananda and the members of the Great Assembly all said, “We heard it.”
The bell ceased to sound, and the Buddha again asked, “Do you hear it now?”
Ananda and the members of the Great Assembly all said, “We do not hear it.”
Then Rahula struck the bell once again. The Buddha again asked, “Do you hear it now?”
Ananda and the Great Assembly again said, “We hear it.”
The Buddha asked Ananda, “What do you hear and what do you not hear?”
Ananda and the members of the Great Assembly all said to the Buddha, “When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it.”
The Thus Come One again instructed Rahula to strike the bell, and he asked Ananda, “Is there sound now?”
Ananda and the members of the Great Assembly all said, “There is a sound.”
After a short time the sound ceased, and the Buddha again asked, “Is there a sound now?”
Ananda and the Great Assembly answered, “There is no sound.”
After a moment, Rahula again struck the bell, and the Buddha again asked, “Is there sound now?”
Ananda and the Great Assembly said together, “There is sound.”
The Buddha asked Ananda, “What is meant by ‘sound,’ and what is meant by ‘no sound?’”
Ananda and the Great Assembly told the Buddha, “When the bell is struck there is sound. Once the sound ceases and even the echo fades away, there is said to be no sound.”
The Buddha said to Ananda and the Great Assembly, “Why are you inconsistent in what you say?”
The Great Assembly and Ananda then asked the Buddha, “In what way have we been inconsistent?”
The Buddha said, “When I asked you if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say this
is inconsistent?
“Ananda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing nature would be extinguished. It would be just like dead wood. If then the bell were sounded again, how would you know?
“What you know to be there or not there is the defiling object of sound. But could the hearing nature be there or not be there depending on your perception of its being there or not? If the hearing could really not be there, what would perceive that it was not?
“And so, Ananda, the sounds that you hear are what are subject to production and extinction, not your hearing. The arising and cessation of sounds cause your hearing-nature to be as if there or not there.
“You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is everlasting for what is annihilated. Ultimately, you cannot say that there is no hearing nature apart from movement and stillness and from obstruction and penetration."
http://online.sfsu.edu/%7Erone/Buddhism/Sh...0526.screen.pdf