Layman interpretations needed: Non-attachment VS Human needs
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I can see from your point of view. I also agree with them. But the above are goals or eventual results, not the process. The process for every individual, (depending on his/her own spiritual intelligence or whether past good deeds have ripened) is very painful, very abstract and complex for most who are trying to achieve the goals of non-attachment and yet maintain compassion at the same time.Originally posted by An Eternal Now:First of all, the Buddhas has his needs but he does not become 'chained' by his needs. That is, he continues to try to fulfill his needs and desires but is mentally unperturbed, contented, not giving rise to negative afflictive emotions due to not finding what he wants.
I think the key to dealing with 'how we react when our needs are not met' is how far we are in-dependent on a particular thing or person, not attached or addicted in that sense. Dependent means becoming chained. This is not the same as becoming cold and unfeeling and we can continue to show love and concern for that person. It just means we are undistracted from present moment awareness rather than completely lost in seeking or tied to the past.
This is also not to deny or suppress our emotions if they arise, emotions that arise are allowed to be as they are in complete openness, arising and passing by itself. As Dilgo Khyentse Rinpoche says here: http://www.dharmaweb.org/index.php/Dilgo_Khyentse_Rinpoche:_Dzogchen_Practice_in_Everyday_Life, "We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy."
Because there is awareness and wisdom, we become 'independent' on things, persons, not so caught up by our emotions.
A way to transcend afflictive emotions as my teacher told us is to practice the Bodhisattva path... to extend the love and compassion into a kind of unconditional love, and furthermore a non-fixated love... not attached to a particular person or thing which would then be an egoic attachment. We are not great Bodhisattvas yet, but we must start practicing the Bodhisattva path.
Even if we are not enlightened we will still undergo death, and we must be able to learn how to transcend these afflictive emotions such that we do not become too affected by them during our departure.
And again I wish to stress that I'm not saying that one should not try and keep on practising, I just hope for people to understand and empathise deeply with how others are struggling to achieve those goals or cultivation levels mentioned in the scriptures or in your post above.
I personally feel that such empathy will help to built the foundation for true compassion as required in walking the Bodhisattva path. -
AEN, thanks for posting many articles on love relationships and non-attachment. However, my main interest and concern is at present restricted to parents, friends and colleagues.
Romantic or marital relationships are indeed part of the picture and relevant, but as I already know to some extent that romantic or marital relationships are a very narrow kind of love, I would try not to pursue or seek them whenever possible. Therefore in a way, eliminating the need to struggle with my practice of non-attachment on these areas. I'm doing a different type of research on love relationships: the short and long term pro and cons of love relationships and marriage for a Buddhist like me. But naturally non-attachment will be part of my research as well.
I will post my views about romance and marriage if I manage to find adequate and relevant data to show and support the existence of the various pro and cons in the most objective light possible. -
I do not see that as a goal but the practice itself. If one practices, then things become easier and the struggle dissolves gradually... only because of lack of 'openness', 'space', we are constantly in a struggle with ourselves. Practice in Buddhism (as I heard that Yamizi heard it from my dharma teacher himself) is supposed to be blissful rather than a struggle. If we practice correctly it is liberation, not struggle. Then we just keep integrating this practice with our lives. It is a process of liberation.Originally posted by Spnw07:I can see from your point of view. I also agree with them. But the above are goals or eventual results, not the process. The process for every individual, (depending on his/her own spiritual intelligence or whether past good deeds have ripened) is very painful, very abstract and complex for most who are trying to achieve the goals of non-attachment and yet maintain compassion at the same time.
And again I wish to stress that I'm not saying that one should not try and keep on practising, I just hope for people to understand and empathise deeply with how others are struggling to achieve those goals or cultivation levels mentioned in the scriptures or in your post above.
I personally feel that such empathy will help to built the foundation for true compassion as required in walking the Bodhisattva path.
So the key is learning to live in an open acceptance of whatever arises in the moment. As Dilgo Khyentse Rinpoche said in the article,
The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit.
We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.
We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.
Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.
When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection. (continued in URL) -
ok.. look forward to ur postOriginally posted by Spnw07:AEN, thanks for posting many articles on love relationships and non-attachment. However, my main interest and concern is at present restricted to parents, friends and colleagues.
Romantic or marital relationships are indeed part of the picture and relevant, but as I already know to some extent that romantic or marital relationships are a very narrow kind of love, I would try not to pursue or seek them whenever possible. Therefore in a way, eliminating the need to struggle with my practice of non-attachment on these areas. I'm doing a different type of research on love relationships: the short and long term pro and cons of love relationships and marriage for a Buddhist like me. But naturally non-attachment will be part of my research as well.
I will post my views about romance and marriage if I manage to find adequate and relevant data to show and support the existence of the various pro and cons in the most objective light possible.
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I hope you or any Buddhist would share their personal experiences in trying to practise non-attachment while maintaining compassion. And speak about how exactly to achieve it while trying to meet our personal needs and/or that of others.Originally posted by An Eternal Now:I do not see that as a goal but the practice itself. If one practices, then things become easier and the struggle dissolves gradually... only because of lack of 'openness', 'space', we are constantly in a struggle with ourselves. Practice in Buddhism (as I heard that Yamizi heard it from my dharma teacher himself) is supposed to be blissful rather than a struggle. If we practice correctly it is liberation, not struggle. Then we just keep integrating this practice with our lives. It is a process of liberation.
So the key is learning to live in an open acceptance of whatever arises in the moment. As Dilgo Khyentse Rinpoche said in the article,
The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit.
We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.
We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.
Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.
When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection. (continued in URL)
It is my observation that most people sound as if they don't have any difficulties, and if they do, they explain that they could understand because they have practised. But nobody ever mentioned about cases whereby even if they have tried to practise as taught, but as they still couldn't understand the essence of the teaching, they feel very lost and frustrated.
Yes, we may cut through barriers by welcoming our fears with complete openness. But how to achieve complete openness? You would need wisdom. But yet they are lacking in wisdom, hence even simple things sounds like rocket science to them. It is a catch-22 situation. It sounds as if all Buddhists has attained non-attachment with compassion except for me.
If there are so many Buddhists who has attained non-attachment with compassion, why is that the sutra mentioned that Kstigarbha Bodhisattva still needs to make a second new vow to save those who fall in evil realms after he has delivered them to heavenly realms? It is mentioned that Kstigarbha Bodhisattva started to observe sentient beings of our world after his personal deliverance and his spiritual insight into the fates of sentient beings in the Dharma Ending Age tells him that many would need his help very badly.
If the fundamental evil seed of any individual has not be properly resolved with external help, that individual will continue to fall into evil realms shortly after he has been delivered by the Bodhisattva into heavenly realms and has outlived his heavenly lifespan.
May I say that one of those reasons is very likely that non-attachment with compassion is not something that can be achieved in a single lifetime. Because simply their previous good deeds or cultivated wisdom has not ripened yet to understand and practise non-attachment correctly.
If we mention about success stories, we also have to mention about failure stories.
I don't speak for others, but for me, I need to understand at least a bit in order to practise, and not just practise for the sake of practise.
Still, I feel lost as what AEN has mentioned are more of textbook and answers from Venerables, which will definitely be conceptually and clinically correct. But lacks personal touch. -
for your info ,spwn ,my mum is having a stroke and left side of her body is paralysed
I told this before in the forum , well I could say I am not going to stop at my career , becos better career means bringing more $ for her treatment
thats the mundane concept of non-attachment -
x2.Originally posted by An Eternal Now:Contentment means completely at peace, satisfied, with whatever the moment takes.
When you let go of seeking, it leads to contentment.
It also about not pushing things away, in an attempt to let go. -
I see it as being filial piety.Originally posted by bohiruci:for your info ,spwn ,my mum is having a stroke and left side of her body is paralysed
I told this before in the forum , well I could say I am not going to stop at my career , becos better career means bringing more $ for her treatment
thats the mundane concept of non-attachment
erh sorry to hear about it too.
Amituofuo.
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I'm sorry to hear about what is happening to your mum. I will pray for her, to feel as comfortable and peaceful as possible with her condition. When the physical condition cannot be helped further with present medical technology, the only thing is to help her find peace and strength inside herself.Originally posted by bohiruci:for your info ,spwn ,my mum is having a stroke and left side of her body is paralysed
I told this before in the forum , well I could say I am not going to stop at my career , becos better career means bringing more $ for her treatment
thats the mundane concept of non-attachment -
its okie , i guess the past 2 years is tough , but i have never stop , i think Buddhism give me the strength to overcome life's adversity
I couldnt possibly go back to my old job , which is so lowly paid ,
that maybe ,spwn ,to you could be an example of little form of non-attachment
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Originally posted by Spnw07:
Ksitigarbha Bodhisattva and all other Bodhisattvas are examples of compassion without attachment. He was compassionate but his compassion never obstructs his liberation.
If there are so many Buddhists who has attained non-attachment with compassion, why is that the sutra mentioned that Kstigarbha Bodhisattva still needs to make a second new vow to save those who fall in evil realms after he has delivered them to heavenly realms? It is mentioned that Kstigarbha Bodhisattva started to observe sentient beings of our world after his personal deliverance and his spiritual insight into the fates of sentient beings in the Dharma Ending Age tells him that many would need his help very badly.
If the fundamental evil seed of any individual has not be properly resolved with external help, that individual will continue to fall into evil realms shortly after he has been delivered by the Bodhisattva into heavenly realms and has outlived his heavenly lifespan.
In the Diamond Sutra it is stated that The Buddha said to Subhūti: "The bodhisattvas and mahāsattvas should subdue their thoughts like this: All the different types of sentient beings, whether they be born from eggs, born from a womb, born from moisture or born spontaneously; whether or not they have form; whether they abide in perceptions or no perceptions; or without either perceptions or non-perceptions, I save them by causing them to enter nirvana without remainder. And when these immeasurable, countless, infinite number of sentient beings have been liberated, in actuality, no sentient being has attained liberation. Why is this so? Subhūti, If a bodhisattva abides in the signs of self, person, sentient being, or life-span, she or he is not a bodhisattva."
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"Subhūti, what do you think? You should not claim that the Tathāgata thinks 'I will save sentient beings.' Subhūti, do not think such a thing. Why? There are in fact no sentient beings for the Tathāgata to save. If there were sentient beings for the Tathāgata to save, it would mean that the Tathāgata holds the notions of self, person, sentient being, and life span. Subhūti, when the Tathāgata says 'I,' there is actually no ' I.' Yet immature beings take this to be an I. Subhūti, as far as immature beings are concerned, the Tathāgata says that they are not immature beings."
In the process of saving sentient beings he is not attached to the notion of saving sentient beings... he is not attached to 'I' or 'others' (sentient being).
Whatever he does he does it without a trace.. if he helped others, did good deeds, practiced generosity, nothing leaves a trace in his consciousness.. In the Diamond Sutra it is said "Subhūti, the merits attained by bodhisattvas who practice charity without abiding in its signs are also incalculable like this. Subhūti, the bodhisattvas need only focus themselves on this teaching."
Like I said in the other post by Marcteng: "Whatever good or bad deeds done, too, must not leave any trace and this is most important.. normal ppl cannot understand the importance of this because to have no idea of how conciousness functions.
Whatever anger arises when it is gone it should not leave any trace, and whatever good deeds done too."
And so we carry out the noble practice of the Bodhisattva without getting caught up in dualistic notions or attached to the the 'form' of practicing, generosity, 'saving' 'sentient beings', etc. Every moment is self liberating. Compassion without attachment.
And as my dharma teacher said, transform the energy of vows and compassion into action. If one has a deep felt compassion but it turned into an object of attachment then it may be because he has not fully transformed his vows into action... and instead of practicing and acting got stuck in mental thinking instead.Still, I feel lost as what AEN has mentioned are more of textbook and answers from Venerables, which will definitely be conceptually and clinically correct. But lacks personal touch.
It's not textbook answer if you transform it into a living experience. Try to feel the essence rather than just read past the advise. -
IMHO, don't need to talk about 'total'... start bit by bitOriginally posted by Spnw07:Yes, we may cut through barriers by welcoming our fears with complete openness. But how to achieve complete openness? You would need wisdom. But yet they are lacking in wisdom, hence even simple things sounds like rocket science to them. It is a catch-22 situation. It sounds as if all Buddhists has attained non-attachment with compassion except for me.
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This is particularly important and love and compassion takes a different perspective (that of a Bodhisattva):
One shows concern, compassion for others but does not make the other into an object of egoic clinging/addiction.Originally posted by An Eternal Now:A way to transcend afflictive emotions as my teacher told us is to practice the Bodhisattva path... to extend the love and compassion into a kind of unconditional love, and furthermore a non-fixated love... not attached to a particular person or thing which would then be an egoic attachment. We are not great Bodhisattvas yet, but we must start practicing the Bodhisattva path.
This is unconditional love for not only one or a few, but all sentient beings.
My reply in the other topic:The difference is, is one able to transcend one's attachment to family, or spouse, or anything? You can love them and that is fine, but is there any attachment to them as 'one's posession'? You can't live without them... why? Because it is the grasping of the 'self'... your 'self' holding onto feelings, emotions, and attachment on someone. What if some day your loved ones has to depart from you? Is there a pain in your heart because you have developed such a deep conditioning, your memories, the things you all did together, that you find so precious and have become deeply identified with... and yet all that has to come to an end. What hurts is your ego, your attachment, the sense that my possession has to depart from me... When a thought of losing your loved ones arise, does it lead to fear surging through your entire bodymind? This is surely a sign of deep rooted conditioning and attachment due to the illusory 'self' and the posessiveness of self (attaching to 'mine').
So the problem is not with love but with attachment and possession, and if that is dissolved/liberated then there is no problem. Your love does not have to be tainted with strong grasping on feelings and possession, though of course that is not very easy but can be achieved through gradual practise.
If there is unconditional love... the attachment to feeling, persons, identification, the sense of certain people as your 'posession' can dissolve... and yet it is not unfeeling because you have pure unconditional love and compassion for each of them.
And this unconditional love, being unconditioned, expands to include every single person... in this way there is no exceptions.
As my taiwanese teacher said... one's obsession with someone can be 'expanded'... to become the unconditional love and compassion encompass everyone, like a bodhisattva.. and this love is not just fixated or focused on a single person. A bodhisattva treats every sentient being equally with compassion and sees the Buddha Nature within each sentient being. He is not obsessed with feelings, possessions, etc.. therefore if say, his wife were to pass away, he would not suffer because of his self-centered attachments to persons and feelings. Maybe he may be sad for a while, but he didn't fixate his love and attachment entirely on that single person (which would then be attachment to the form of a 'self' and 'other person') -- his compassion and love is also 'shared' among all other sentient beings... a form of 'greater love'.. so he does not feel so much of the suffering of losing one's attached possession. -
I do understand what you mean, AEN. What I meant by 'personal touch' is when we talk about Buddhist concepts, can we also share our personal life experiences when trying to cultivate non-attachment with compassion?
What is like for you, AEN? Have you experienced the pain of losing something/someone very dear to you? Have you been bullied or humiliated before? How did you react? What do you feel when you recall about the incident now?
Explaining Buddhist concepts using personal life examples helps to make Buddhist lessons come to life, especially if the examples are real-life accounts of modern Buddhists, not about Buddhists who lives and are dead at least 100 years before us. -
"You, Kishitigarbha, have observed that I have diligently worked for a long time to release hard and obstinate suffering criminal beings. As for those who have not improved, if they fall into evil or suffer from past karma retribution, you should remember what I gently taught and repeated to you in Trayastrimsa Heaven Palace - that is, to release all those beings in the Saha World, until the coming of Maitreya, from suffering forever; and to encounter Buddhas and receive the Dharma. "
We can infer from the bold letter 'tearfully' that the Bodhisattva is expressing human emotions here. I personally don't believe that non-attached implies that if sentient beings are suffering greatly, the practitioner says to himself "I will not cry because I don't want to be attached to people. I must not show any emotions."
At that time, all the incarnated forms of Bodhisattva Kishitigarbha from many worlds gathered into a single form and said to Buddha tearfully, "I have been instructed by Buddha for long aeons. I have gained inconceivable divine power and wisdom. The boundless worlds are filled with my incarnations. In order to make them take refuge in and respect the Three Treasures, to escape from life and death forever, and achieve Nirvana's bliss, I have incarnated billions of bodies in every world. Every one I have incarnated has taught hundreds, thousands or billions of people.
Even if their good deeds within the Buddhadharma are as little as a hair, a drop, a grain of sand, or a speck of dust, I will gradually save them and make them gain great benefits. Please World-Honored One, do not be concerned for those beings in the future." Bodhisattva Kishitigarbha said to Buddha three times, "Please World-Honored One, do not be concerned for future beings with bad karma."
Does crying means that you are attached to the object or person? Or does it show in the case you have great compassion?
Compassion is a kind of universal love applied on living things so I guess the word 'object' doesn't apply, but other than that, I wish to say that Kisitigarbha Bodhisattva's honest show of human emotions and compassion endears me to him. -
I have not experience losing someone close to me for anytime recent -- but what I am speaking of is general, includes all emotions. Even if you do not experience losing someone, try to see what happens when you something small... something bad happens to you, whatever.Originally posted by Spnw07:I do understand what you mean, AEN. What I meant by 'personal touch' is when we talk about Buddhist concepts, can we also share our personal life experiences when trying to cultivate non-attachment with compassion?
What is like for you, AEN? Have you experienced the pain of losing something/someone very dear to you? Have you been bullied or humiliated before? How did you react? What do you feel when you recall about the incident now?
Explaining Buddhist concepts using personal life examples helps to make Buddhist lessons come to life, especially if the examples are real-life accounts of modern Buddhists, not about Buddhists who lives and are dead at least 100 years before us.
Like I said earlier, this is not about suppressing or rejecting emotions. Non-attachment is not like that.
"You must distinguish between passive letting go and active letting go. Active letting go to remain totally present, clear-sighted, uninvolved and actively alert."
Emotions arising is your reality at that moment, it is just as it is. It is also an expression of the clarity of your true nature. Rejecting or suppressing emotions does NOT bring enlightenment, it is the seeing and experiencing of the emotions (and whatever arises as your Reality at that moment, i.e. the tune of the music, the words appearing on the screen, the sound of airplane passing by) with clarity that brings enlightenment. Suppression of emotions is not really the way out, and may even cause stronger neuroses that lays dormant... but may strike back with greater force.
It is very important instead to EXPERIENCE/bring awareness to the emotions and whatever arises with intense presence and openness, instead of going into story telling. This is the same as what Dilgo Khyentse Rinpoche said. In this way the emotions are allowed to be as they are without alteration or reactions and they will dissolve themselves in its own accord... let it leave no trace. There needs to be trust and fearlessness in this (reality).
I wrote previously:
There is no problems at all with whatever arises, there is no problems with emotions also, only when we dwell into the content of the 'me' story that fuels the body-mind surge of emotions and feelings, bringing up a network of pain, suffering, and even that is also not a 'problem'. It is only as it is. Just come back to this moment of experience, to see (aware) emotions as what it is - emotions, thoughts as what it is - thoughts.Originally posted by An Eternal Now:Some hours ago due to some incident... feelings of anger arose in me. Usually it will linger on.. but it disbanded right there without a trace.
Our thoughts, emotions, sense perceptions, let them arise and disband without carrying traces, with awareness/right mindfulness and wisdom as the guiding light. In this way we remain undistracted... in this way nothing affects us. Every moment is a new miracle of life, don't carry the baggage of the past.
I posted two articles in the past on this topic in the past -- naked awareness leaving without a trace.
See: smells
"The only way out is to simply observe. This allows us to take note of our physical reactions, or mental attitudes and patterns in her motivations at the exact moment they appear on it involves no evaluation, no analysis which is based on memory."
"In simple openness which is welcoming you will come to accept and get to know your negative feelings, desires and fears. Once welcomed and nondirected attention to these feelings will burn themselves up, leaving only silence."
Just my 2 cents
p.s. more on letting go:
From a pure insight practice point of view, you can’t ever fundamentally “let go” of anything, so I sometimes wish the popularity of this misleading and indifference-producing admonition would decline, or at least be properly explained. However, if you simply investigate the truth of the Three Characteristics of the sensations that seemed to be a solid thing, you will come to the wondrous realization that reality is continually “letting go” of itself! Thus, “let it go” at its best actually means, “don’t give a bunch of transient sensations an excessive sense of solidity.” It does not mean, “stop feeling or caring,” nor does it mean, “pretend that the noise in your mind is not there.”
~ Theravadin teacher, Dharma Dan -
Ksitigarbha Bodhisattva feels compassion, sadness, but it is not egoic clinging, possessiveness, sort of clinging. Furthermore what is important is like what I said -- whatever emotions arise, they leave no trace. Ksitigarbha Bodhisattva does not get obsessed or stuck all day in grasping on those emotions. He has converted his vows into living and action. He does not grasp on the notion of saving 'sentient beings' even though he works tirelessly for them.Originally posted by Spnw07:We can infer from the bold letter 'tearfully' that the Bodhisattva is expressing human emotions here. I personally don't believe that non-attached implies that if sentient beings are suffering greatly, the practitioner says to himself "I will not cry because I don't want to be attached to people. I must not show any emotions."
Does crying means that you are attached to the object or person? Or does it show in the case you have great compassion?
Compassion is a kind of universal love applied on living things so I guess the word 'object' doesn't apply, but other than that, I wish to say that Kisitigarbha Bodhisattva's honest show of human emotions and compassion endears me to him. -
That's because he's already a Bodhisattva. I don't believe he doesn't need to struggle for some time to attain non-attachment with compassion.Originally posted by An Eternal Now:Ksitigarbha Bodhisattva feels compassion, sadness, but it is not egoic clinging, possessiveness, sort of clinging. Furthermore what is important is like what I said -- whatever emotions arise, they leave no trace. Ksitigarbha Bodhisattva does not get obsessed or stuck all day in grasping on those emotions. He has converted his vows into living and action. He does not grasp on the notion of saving 'sentient beings' even though he works tirelessly for them.
I think we can say that he is someone who has achieved it at a much earlier time than most of us due to his diligence, perseverance and wisdom from previous lives.
Personally, it would seem from your explanations to me so far somehow I have the impression that those that do not need to struggle for very long and very hard before they can attain non-attachment are either not being truthful with themselves or have not been truly aware of any lingering attachments in their deep consciouness, where they lie dormant due to lack of conditions. Another way of looking at it is that these practitioners are high-rooted practitioners, whereby what they have attained cannot be taught nor shared with anyone, as the karmic seeds for achieving non-attachment has ripened only for them.
So middle or low-rooted practitioners can only hope for the best while trying their best. In the meanwhile, to all such practitioners, continue to express your feelings honestly but not destructively while trying to attain non-attachment with compassion.
This would be my personal experience and advice to those who are middle or low-rooted like me.
Don't feel down if after practising till your death bed, you cannot achieve non-attachment yet. Your efforts will not go wasted. They will carry on to your next lifetime.
Remember, the sutras has told us of stories where some people before Buddha's time don't even know what is non-attachment with compassion and some still don't know how to achieve it exactly even after having heard from the Buddha himself.
Don't feel inferior or hopeless if you can't achieve non-attachment with compassion, there is always hope cos you have heard the Dharma. There is always hope cos you have heard the name of the Buddha.
All the best. ^_^ -
If you think what I am saying has anything to do with emotions NOT arising then obviously you haven't been paying to my second previous post and other previous postsOriginally posted by Spnw07:That's because he's already a Bodhisattva. I don't believe he doesn't need to struggle for some time to attain non-attachment with compassion.
I think we can say that he is someone who has achieved it at a much earlier time than most of us due to his diligence, perseverance and wisdom from previous lives.
Personally, it would seem from your explanations to me so far somehow I have the impression that those that do not need to struggle for very long and very hard before they can attain non-attachment are either not being truthful with themselves or have not been truly aware of any lingering attachments in their deep consciouness, where they lie dormant due to lack of conditions. Another way of looking at it is that these practitioners are high-rooted practitioners, whereby what they have attained cannot be taught nor shared with anyone, as the karmic seeds for achieving non-attachment has ripened only for them.
So middle or low-rooted practitioners can only hope for the best while trying their best. In the meanwhile, to all such practitioners, continue to express your feelings honestly but not destructively while trying to attain non-attachment with compassion.
This would be my personal experience and advice to those who are middle or low-rooted like me.
Don't feel down if after practising till your death bed, you cannot achieve non-attachment yet. Your efforts will not go wasted. They will carry on to your next lifetime.
Remember, the sutras has told us of stories where some people before Buddha's time don't even know what is non-attachment with compassion and some still don't know how to achieve it exactly even after having heard from the Buddha himself.
Don't feel inferior or hopeless if you can't achieve non-attachment with compassion, there is always hope cos you have heard the Dharma. There is always hope cos you have heard the name of the Buddha.
All the best. ^_^
I think I am quite clear that whatever emotions that arise will still arise choicelessly/effortlessly when condition is there and suppression is not the way out. I have also explained very clearly what is the correct way.
Anyway here's another good article by Longchen who is a highly enlightened practitioner.. http://www.dreamdatum.com/thought-detach.html
Are we suppose to get rid of unwholesome thoughts?
This article is related to a common misconception with regards to spiritual practice. Many spiritual teachings say that one must get rid of unwholesome stuffs in one's life. So does that include getting rid of unwholesome thoughts that one is having?
Are we suppose to get rid of unwholesome thoughts? Before we can answer this question, we must first ask..."Can the self or 'I' get rid of thoughts that are deemed as unwholesome?" The answer to the latter question is a NO.
As already mentioned and explained here, the sense of self or 'I' is not the doer of action. As much as this 'sense of self' desires, it simply has no power over the arising and ceasing of thoughts. Thoughts, are for most part, related to the functioning of memory. Because of that, thoughts and memory cannot be removed by will.
So, if thoughts cannot be stopped from arising using volition, are we powerless with regards to its influences. No.
While thoughts cannot be stopped, the attachment or aversion to them can be diminished with training. Both attachments and aversions are types of grasping.
So to be precise, during spiritual practice, we are not supposed to try to stop unwholesome thoughts from arising. This will prove to be ineffective and all we get will be more frustrations. What we can do, is to let go of the grasping to the thoughts. There is an energetic difference between the two.
About this letting go, it is really a gentle process and cannot be forced. Excessive forcing re-enforces the arising of 'sense of self' and ineffective grasping kicks into action again.
Often, the thoughts that arised are in conditioned response to what is being perceived by the senses. The speed of the arisal of the thought often is very fast. Because there is a perception, which is followed rapidly by the conditioned thought, the conditioned reaction(grasping) to the thought often is almost immediate. The rapid change that occur within this short span of duration is what makes 'recognising' the grasping from the perception and thoughts difficult.
OK, that all I can think of and write about this topic. I will revise and improve this article where the need arises.
For your necessary ponderance. Thank you for reading. -
Originally posted by An Eternal Now:
Actually I do know it is futile to try to repress/supress emotions. I also don't think what you are saying is about emotions NOT arising. I'm saying that I feel a lot for those who are middle or low-rooted like me, trying hard to figure out how to 'let go' after having heard the formula from fellow practitioners like you.
[b]
If you think what I am saying has anything to do with emotions NOT arising then obviously you haven't been paying to my second previous post and other previous posts
I think I am quite clear that whatever emotions that arise will still arise choicelessly/effortlessly when condition is there and suppression is not the way out. I have also explained very clearly what is the correct way.
Thanks for your patience so far. -
(Extracted from Sutra on the Buddha of Eternal life or Larger SUKHAVATI-VYUHA)
Most of all know that Venerable Ananda has still not attained Arahanthood yet, maybe 1st or 2nd stage of sainthood. (Those who want to be certain, please check other sutras which speaks of his spiritual progress.)
And now, O Ananda, stand up, facing westward, and having taken a handful of flowers, fall down. This is the quarter where that Bhagavat Amitabha, the Tathagata, holy and fully enlightened, dwells, remains, supports himself, and teaches the Dharma, whose spotless and pure name, famed in every quarter of the whole world with its ten quarters, the blessed Buddhas, equal to the grains of the sand of the river Ganges, speaking and answering again and again without stopping, extol, praise, and eulogize.'
After this, the blessed Ananda said this to the Bhagavat : 'I wish, O Bhagavat, to see that Amitabha, Amitaprabha, Amitayus, the Tathagata, holy and fully enlightened, and those noble-minded Bodhisattvas, who are possessed of a stock of merit amassed under many hundred thousand nayutas of kotis of Buddhas.'
At that moment this speech was spoken by the blessed Ananda, and immediately that Amitabha, the Tathagata, holy and fully enlightened, let such a ray of light go out of the palm of his own hand, that even the most distant Buddha country was shining with the great splendor. And again at that time, whatever black mountains, or jewel-mountains, or Merus, great Merus, Mukilindas, great Mukilindas, Chakravadas, great Chakravadas, or erections, or pillars, trees, woods, gardens, palaces, belonging to the gods and men, exist everywhere in hundred thousand kotis of Buddha countries; all these were pervaded and overcome by the light of that Tathagata.
So what am I trying to say? If Venerable Ananda has attained non-attachment, he does not really need to ask to see Amitabha Buddha and the Pureland with his own eyes. Just believe in Sakayamuni Buddha will do. Of course, one can say that he had asked for the sake of all future sentient beings (in order to quell their doubts and suspicions about the existence of Amitabha Buddha and Pureland), which is not wrong at all and is supported by verses in the first chapter of the scripture.
However, notice the Buddha's reaction to his request. His request was granted just like that.
I mean a real-life Buddha is just in front of him in the form of Sakayamuni Buddha, why does he need to know how Amitabha Buddha looks like? All Buddhas have the same 32 characteristics. The only difference is the range with which the light of each Buddha shines upon the different universes and realms.
Most Buddhas' light can at least reach more than 3 big thousand worlds, but Amitabha Buddha's light can reach infinite worlds in all ten directions. Hence the name of the Buddha of Infinite light, Unobstructable light and so on.
Anyway, the Buddha did not say something like "Amitabha Buddha looks just like me, so don't worry. For all Buddhas tell only the truth". Something like that is usually enough to make most believe in the existence of Amitabha Buddha and his Pureland.
If I were to be one of the disciples of Sakayamuni Buddha, and I can already see a real life Buddha sitting in front of me, I don't think I will have any doubts at all about the existence of Pureland. Why do you doubt when you can already see with your own eyes how a real-life Buddha in human form looks like? I don't think I will be that bo liao.
So actually seeing is still believing for those who have not yet achieved non-attachment. -
There is a Dharma talk:Contemplation of Feeling - vedanupassana
by Sayadaw Dr Nandamala.
Date: 19 Jan
Venue: Taipei Buddhist Centre. Near Lavendar MRT. -
Just my some cents. Read with your own wisdom.Originally posted by Spnw07:Buddhist scriptures constantly talk about and stress the importance of non-attachment. But little is talked or adequately explained about meeting human needs while trying to understand and cultivate non-attachment in our modern age.
What are human needs? Are they just money, food, shelter and air? These are physical needs. There are emotional needs as well. Emotional needs refer to the general need for affection from different groups of people; be it from parents, friends, colleagues or even mere strangers. Expressions of affection can be in the form of hugs and praises, or listening patiently and sincerely to the outpour of feelings by others, etc.
I need affection and love from my parents, so is that considered as going against the cultivation of non-attachment to self? I need care and concern from friends and colleagues too, then is that being considered as being attached to self as well?
When our parents satisfy all our material needs but neglect our emotional needs, and thus partly contributing to our yearning or attachment in trying to get love from them, does this mean we are wrong? Does this mean we should stop yearning in order to stay non-attached? But this would be like repressing our true feelings, burying them deep inside; itÂ’s a form of self-denial, no matter how you frame it.
You don't really "need" much and you can be happy and be contented. In Buddhism,the happiness is different from mundance definitation of happiness. It is a feeling of already-completeness. You don't need to struggle for more or against anything.
We crave and cling. The act of clinging can be painful mentally; suffering due to suffering of changes. Craving for something is like both hands stretching out to reach for something that u can't reach and there also cause suffering, mentally. Clinging can be described like a piece meat sticking to a hot pa. It is so sticky and hard to get rid of but in reality, there isn't really a I to stick onto something or is there a need for effort to get rid of something.
What happen if your need isn't satisfied in the end? Will you feel discontented? Can this be greed?
Before any Buddhist practitioner truly achieves the ability of non-attachment to self, the whole process is fraught with dilemmas and fears of all sorts for them. This is a very sad thing that should not have to happen to anyone in the practice of non-attachment or believing in Buddhism.
Learn to let go of everythings and u will find freedom within. Once you realise the value of freedom and pain of bondage.. u will understand why we let go. I think dealing with attachment is dealing with preception and righting the wrong views about things. It isn't about rejecting things and suppressing emotion. It is a wrong practice. We also attached due to ignorance. Thus we practise the Noble Eightfold path, the fastest way to gain wisdom and sever the roots of ignorance.
But who will reach out to help such groups of people? Will quoting sutras and aphorisms from Venerables quench their need for love? IÂ’m not sure. I donÂ’t know, reallyÂ…
It is easy to find a scapegoat for our problems.' If my mother had really loved me or if everyone around me had been truly wise, and fully dedicated towards providing a perfect environment for me, then i would not have the emotional problems i have now. This is really silly! Yet that is how some people actually look at the world, thinking that they are confused and miserable because they did not get a fair deal. But with this formula of the First Noble Truth, even if we have a pretty miserable life, what we are looking at is not that suffering which comes from out there, but what we create in our own minds around it. This is an awakening in a person - an awakening to the Truth of suffering. And it is a Noble Truth because it is no longer blaming the suffering that we are experiencing on others.......
Now i am not saying that others are never the source of our frustration and irritation, but what we are pointing at with this teaching is our own reaction to life. If somebody is being nasty to you or deliberately and malevolently trying to cause you suffer, and you think it is that person who is making you suffer, you still have not understood this First Noble Truth. Even if he is pulling your fingernails or doing other terrible things to you - as long as you think you are suffering because of that person, you have not understood this First Noble truth. To understand suffering is to see clearly that it is our reaction to the person pulling out our fingernails. ' I hate you,' but the suffering involves ' I hate you.' and ' How can you do this to me,' and 'I'll never forgive you.'
However, don't wait for somebody to pull out your fingernails in order to practise the First Noble Truth. Try it with little things, like somebody being insensitive or rude or ignoring you. If you are suffering because that person has slighted or offended you in some ways, you can work with that. There are many times in daily life when we can be offended or upset. We can feel annoyed or irriated just by the way somebody walks or looks, at least I can. Sometimes you can notice yourself feeling aversion just because of the way somebody walks or because they don't do something that they should - One can get very upset and angry about things like that. The person has not really harmed you or done anything to you, like pulling out your fingernails, but you still suffer.....
Suffering is caused by ourselves. Suffering is our own making. We are our own self-liberator. Externally, we can give some comfort. However, It isn't the thing that give happiness and rather it is how your mind react to it.
When we say to fellow human beings that if we want love, we have to give love. But this begs the chicken and egg question: if we have not truly experienced what true love is like, how do we give love? Our love towards others, under such circumstances may be distorted in nature, lacking genuine warmth and understanding about the unique needs of every individual we come across.
The love that we can get from friends and others is conditional, we have to earn it. The love from parents, however, can be both unconditional and conditional. Unconditional in the sense that we are loved for simply existing as their flesh and blood. Conditional in the sense that they cannot continue to accept our inherent flaws all the time. We have to change in order to get them to respond affectionately to us again.
[color=blue] Try loving-kindness (metta) meditation. [color]
Something can be done. Non-attachment to self should be explained in layman terms, simple enough for even non-Buddhists to understand and rejoice in.
I will find my own way to achieve that, somehow.
Also try insight meditation. You will see alot of things.
cheers -
Originally posted by Spnw07:Most of all know that Venerable Ananda has still not attained Arahanthood yet, maybe 1st or 2nd stage of sainthood. (Those who want to be certain, please check other sutras which speaks of his spiritual progress.)
So what am I trying to say? If Venerable Ananda has attained non-attachment, he does not really need to ask to see Amitabha Buddha and the Pureland with his own eyes. Just believe in Sakayamuni Buddha will do. Of course, one can say that he had asked for the sake of all future sentient beings (in order to quell their doubts and suspicions about the existence of Amitabha Buddha and Pureland), which is not wrong at all and is supported by verses in the first chapter of the scripture.
However, notice the Buddha's reaction to his request. His request was granted just like that.
[/quote]
let me try to understand from a master of Pureland Point of View , I can quote you the sources later
What Compassionate Father is doing is adhering to the curiosity of human nature. If He said no need to see , how would we in the future Dharma-declining age able to determine how Amitabha Buddha look like ?
Sakyamuni Buddha Wisdom is beyond us .What He does takes care of our request in the Human realm, the heaven realms , nagas and hell realm .
[quote]
I mean a real-life Buddha is just in front of him in the form of Sakayamuni Buddha, why does he need to know how Amitabha Buddha looks like? All Buddhas have the same 32 characteristics. The only difference is the range with which the light of each Buddha shines upon the different universes and realms.
Most Buddhas' light can at least reach more than 3 big thousand worlds, but Amitabha Buddha's light can reach infinite worlds in all ten directions. Hence the name of the Buddha of Infinite light, Unobstructable light and so on.
Anyway, the Buddha did not say something like "Amitabha Buddha looks just like me, so don't worry. For all Buddhas tell only the truth". Something like that is usually enough to make most believe in the existence of Amitabha Buddha and his Pureland.
If I were to be one of the disciples of Sakayamuni Buddha, and I can already see a real life Buddha sitting in front of me, I don't think I will have any doubts at all about the existence of Pureland. Why do you doubt when you can already see with your own eyes how a real-life Buddha in human form looks like? I don't think I will be that bo liao.
So actually seeing is still believing for those who have not yet achieved non-attachment. -
Thanks, Isis.Originally posted by Isis:There is a Dharma talk:Contemplation of Feeling - vedanupassana
by Sayadaw Dr Nandamala.
Date: 19 Jan
Venue: Taipei Buddhist Centre. Near Lavendar MRT.