Friday, September 30, 2005

เพลง : อื่นๆ อีกมากมาย (please click here for lyrics)
คำร้อง : ประภาส ชลศรานนท์
ทำนอง : ประภาส ชลศรานนท์
เรียบเรียง : ทรงวุฒิ จรูญเรืองฤทธิ์
ปี ๒๕๒๙
อัลบั้ม : อื่นๆ อีกมากมาย
ดูแลการผลิต : ประภาส ชลศรานนท


A thai song about mutual causality and everyday life.
My favourite Thai song written by my favourite writer.

When people see some things as beautiful,
other things become ugly.
When people see some things as good,
other things become bad.

Being and non-being create each other.
Difficult and easy support each other.
Long and short define each other.
High and low depend on each other.
Before and after follow each other.

Therefore the Master
acts without doing anything
and teaches without saying anything.
Things arise and she lets them come;
things disappear and she lets them go.
She has but doesn't possess,
acts but doesn't expect.
When her work is done, she forgets it.
That is why it lasts forever.

- Tao Te Ching
Trans. by Mitchell from stillness.com

Wednesday, September 21, 2005

Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it [is] he who is asked.


Everything can be taken from a man but one thing; the last of the human freedoms - to choose one's attitude in any given set of circumstances, to choose one's own way.


- Viktor E. Frankl

I tried googling "true understanding of emptiness"
and this is one of the website I found: Geshe Dakpa Topgyal on Sunyata

His explanation can be intellectually understood if we have background on quantum physics or string theory. But I am skeptical if this is it? He said I will clearly understand
"empitness" only through meditative experience.

The key words of empitess concept is "interdependence"?
"If things are interdependence, then things are empty."
I got it that it can't exist on their own. I see that "everything" is interdependent.
But I still don't understand "emptiness"
I see "impermanence", I see "interconnectedness", I see "interdependence", I see how we "concoct" things. But the only emptiness I can see right now is through quantum theory that
in the subatomic level, there's space....once we go deeper and deeper, there's nothing.
But is that the same thing we will see if we meditate long enough?

I am wondering if Teravad's VOIDNESS is the same thing?

Friday, September 16, 2005

I have been listening to this song (Billy Joel's River of dreams) for more than like 10 years. I know I like both its music and lyrics but I don't know why today this couple of sentences just hit me. I was walking back home listening to its mp3 and here it went....

I know I'm searching for something
Something so undefined
That it can only be seen
By the eyes of the blind


I stop and rewind the song to listen to it again. yes ...
= IT CAN ONLY BE SEEN BY THE EYES OF THE BLIND =

Wednesday, September 14, 2005

contemplative science:
A hypothesis can be checked by inner experience in a rigourous way using thought experiments = hypothetical experiments conducted in the mind until it leads to irrefutable conclusions.

source: quantum and lotus p.10

contemplative science:
A hypothesis can be checked by inner experience in a rigourous way using thought experiments = hypothetical experiments conducted in the mind until it leads to irrefutable conclusions.

source: quantum and lotus p.10

Monday, September 12, 2005

Muddy Road

Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling.

Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection.

"Come on, girl" said Tanzan at once. Lifting her in his arms, he carried her over the mud.

Ekido did not speak again until that night when they reached a lodging temple. Then he no longer could restrain himself. "We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"

"I left the girl there," said Tanzan. "Are you still carrying her?"

Friday, September 09, 2005

ขันธ์ 5

the 5 aggregates

My attempt to understand:
The 5 aggregates(Skandhas, ขันธ์) แปลว่า กอง, มวลรวม

1. Rupa, รูป: Matter or Form - "object"
2. Vijnana, วิญญาณ: the five physical sense organs + consciousness

1. จกฺขุวิญฺญาณ = eyes
2. โสตวิญฺญาณ = ears
3. ฆานวิญฺญาณ = nose
4. ชิวหวิญฺญาณ = tongue
5. กายวิญฺญาณ = skin
6. มโนวิญฺญาณ = consciousness

Matter + 5 physical senses = mere contact (ยังไม่รับรู้) but when
contact + conscious = experience the contact, register for its object ideas or properties = mere awareness, or mere sensitivity to an object (cognition?, เกิดอาการรับรู้)


for example the eyes and a visible object, come into contact, and when consciousness too becomes associated with the physical factors of experience, visual consciousness arises. This is mere awareness of a visible object, not anything like what we could call personal experience.


THEN the next three aggregates function (เจตสิก = ตัวแสดงผลของจิต) to turn this mere awareness of the object (1+2 = Rupa รูป + Vijnana วิญญาณ = รับรู้) into personal experience.

3. Vedana, เวทนา: Feeling (emotional tones) of 3.1 pleasant; 3.2 unpleasant; or 3.3 indifferent.


4. Samjna, สัญญา: Perception = recognition,identification, จำได้หมายรู้
with feeling where we have a emotional element in terms of pleasure, displeasure or indifference; with perception, we have a conceptual element in the sense of introducing a definite, determinate idea about the object of experience.


5. Samskara, สังขาร: Mental formation and volition = a conditioned response to the object of experience (e.g. habit, enhanced thought, ความคิดปรุงแต่ง)

mental formation (จิต) represents the half that comes from the past, and volition (เจตน์)represents the half that functions here and now.


So Samskara, สังขาร(mental formation + volition) functions to determine our responses to the objects of experience and these responses have moral consequences in the sense of wholesome, unwholesome or neutral.

EXAMPLE:
you walk in the garden, your eyes come into contact with a visible object. As your attention focuses on that visible object, your consciousness becomes aware of visible object as yet indeterminate. Your aggregate of perception will identify that visible object as, let us say, a snake. Once that happens, you will respond to that visible object with the aggregate of feeling - the feeling of displeasure, or more specifically that of fear. Finally, you will react to that visible object with the aggregate of mental formation or volition, with the intentional action of perhaps running away or perhaps picking up a stone.


The use of this analysis of personal experience in terms of the five aggregates
= the use of this reduction of the apparent unity of personal experience into the various elements of form, feeling, perception, mental formation or volition, and consciousness
= To create the wisdom of not-self.
= To see personal experience in terms of processes, in terms of impersonal functions rather than in terms of a self and what affects a self because this will create an attitude of equanimity, an attitude which will help us overcome the emotional disturbances of hope and fear
= Once we understand them in terms of impersonal processes, and once through this understanding we get rid of the idea of the self, we can overcome hope and fear. We can regard happiness and pain, praise and blame and all the rest with equanimity, with even-mindedness, and we will then no longer be subject to the imbalance of alternating between hope and fear.

CONCLUSION:

BE MINDFUL OF HOW YOUR PERSONAL EXPERIENCE OCCURS

BE VERY AWARE OF THE LAST 3 aggregates, AND TRY TO MANAGE the 5th

respond with compassion and do not enhance your thoughts from what/how things actually are.

Wednesday, September 07, 2005

We are free if what we acceot
We are prisoned of what we refuse.

We are free of what we express.
We are prisoned of what we withold.

We are free of what we give.
And we are prisoned of everything we posses.

Sharon H.
Source: Pastoral Care Board in the elevator at St. Vincent's Hospital, Langara.

Monday, September 05, 2005

The word "Sati" in worldly Thai and "Sati" in Pali is different.

"Sati" in Thai language: Consciousness is an ability to perceive the relationship between oneself and one's environment. This contrasts with being asleep or being in a coma.

"Sati" in Pali language: Mindfulness is non-egoistic alertness. To see all phenomena without references to concepts like 'me', 'my' or 'mine'.

For example, suppose there is pain in your left leg.
Ordinary consciousness would say, "I have a pain." And ordinary cognitive process will associate the stimuli with expereicnes and dramatic ability to enhance our thought to the particular stimuli.

Using Mindfulness, one would simply note the sensation as a sensation.
"There is a pain." You will try to see "what is actually there"/"What is actually happening?"

Mindfulness stops one from adding anything to perception, or subtracting anything from it. One does not enhance anything. One does not emphasize anything. One just observes exactly what is there - without distortion.

In conclusion:
(1) Mindfulness sees things as they really are, don't distort it with your thought process, just "see" it; and
(2) you will "see" the deep nature of all phenomena that everything is interconnected, everything has its causes and conditions, this is...because that is, and it's all changing, it's all impermanent and that impermanence is not a bad thing, just be aware of it, see it as a nature of all phenomena- or else how would a child grow?, how would a wheat become a bread? And
(3) Mindfulness will remind us of what we are supposed to be doing...once we are mindful and be non-ego alert, in that stillness of mind, we will act with compassion.

Sunday, September 04, 2005

Emptyness isn't empty in the way you'd say to yourself, "There's nothing there at all."
There are things there: the eye sees sight, the ear hears sound, and so on.
They're empty simply in that the mind doesn't enter in to label them, to concoct anything out of them, liking or disliking them, that's all.
They're empty in that the mind is free from attachment.

Upasika Kee Nanayon, from pure and simple
The Bhavana Magazine Vol. 6 No. 2 Summer 2005

Friday, September 02, 2005

NO MIND not MINDLESS.....

Great articulation of letting things go but still engage and act.

When we meditation, being aware of the present...when you watch your thoughts, watch that space between your thoughts that they're not either a memory, a judgement, or a plan....that space is NO MIND.

When we do that, our thoughts begin to suttle. And there will be no attachment.
Let go.
And from that place of surender, begin to act....only in that place that you surrender, act.
Acting from that place of wisdom,...seeing that we're all connected...that we're all one, is compassion.

Please listen to the mp3 clip esp. the first question and answer between MM and his student.
I was very impressed by his answer.

http://www.infinitesmile.org/blog/wp-content/ISmile082905.mp3