Birth, Old age, Decay and Death.
The most deplorable aspect of living is the above four components that virtually include the entire lifespan of an ordinary being, putthujjana. The spheres of suffering take all forms, from a feeling that is not all there, on to a terrible misfortune and calamity that our brethren in the south, east and northeast had experienced just the other day. If such sufferings were not what they are I would not know what they would be.
In addition to these manifestations the Buddha had on many occasions made reference to these possibilities with vast vision surpassing that of Venerable Anuruddha, though it apears a comparative few had paid heed to his admonishments. It is in our interests that every syllable that the Buddha had uttered be paid heed to as one realizes their import even gradually. This would mean that all of us scrujpulously undertake a life even in accordance with the five precepts.
The Buddha had enunciated this with no half-measures and with the full impact to be directly felt in order that beings may take the life of the Path in all seriousness. The Buddha had not denied the prevalence of minute strands of happiness pertaining to worldly life though the bounties in the supramundane spheres surpasses all that is beyond any reckoning. Such a state cannot apprehend the minds that ordinary humans are imbued with. Such minds should be developed, propped up by a life of purity, buttressed by meditation. Then the mind is makde calm and luminous in a manner that a searchlight is held into it, so to discover the defilements that pollute the deep recesses of ones mind and to make them leave.
Some many question the validity of this claim, but one only has to take up the cultivation the serene calm of samatha bhavana in order that even a part of what awaits one could be surmised by the sense of calm and tranquility one experiences in samatha. Such a practice inevitably leads one to the summum bonum of all existence by diligent efort Nibana, together with all its outcrop of miraculous adjuncts. Really, Nibana, being of the supramundane sphere, there is no measure by which it could be described in mundane terms. One has only to experience it by one by one alone through treading the path leading to it, in order that one may apprehend its full impact.
The Buddha had not reproached who had come in their old age to take up the practice. Any age or stage of life is suitable. It is only the effort and energy etc is required to cultivate it, in addition to Saddha. Bhikkhuni Sona, in utter misery at being cast away by her sons in law and sisters in law, in great grief found herself among the Ariya SAngha and the Buddha. Immediately knowing her plight by supernormal vision. He questionged her in a searching manner couple with delicacy. He gave her the practice that became the elixir of her life.
Though well past her three score years and ten, she had by immense perseverance and courage became an Arya Pugala. Her inability to sit down, due to her ailments, made her keep awake the entire night practising by holding on to a wall until mindfulness took charge. Realization justly dawned on her indomitable attempt!
Veasak, being a thrice - holy day, is good, as any to begin the practice with the fervor and tenacity required for it perhaps in the manner displayed by Bikkhuni Sona. If one is not that courageous or does not need that much of exertion, one could begin by the following of the five precepts in a fitting manner, seeing that not one does transgress even minutely the precepts one had undertaken.
In addition to these manifestations the Buddha had on many occasions made reference to these possibilities with vast vision surpassing that of Venerable Anuruddha, though it apears a comparative few had paid heed to his admonishments. It is in our interests that every syllable that the Buddha had uttered be paid heed to as one realizes their import even gradually. This would mean that all of us scrujpulously undertake a life even in accordance with the five precepts.
The Buddha had enunciated this with no half-measures and with the full impact to be directly felt in order that beings may take the life of the Path in all seriousness. The Buddha had not denied the prevalence of minute strands of happiness pertaining to worldly life though the bounties in the supramundane spheres surpasses all that is beyond any reckoning. Such a state cannot apprehend the minds that ordinary humans are imbued with. Such minds should be developed, propped up by a life of purity, buttressed by meditation. Then the mind is makde calm and luminous in a manner that a searchlight is held into it, so to discover the defilements that pollute the deep recesses of ones mind and to make them leave.
Some many question the validity of this claim, but one only has to take up the cultivation the serene calm of samatha bhavana in order that even a part of what awaits one could be surmised by the sense of calm and tranquility one experiences in samatha. Such a practice inevitably leads one to the summum bonum of all existence by diligent efort Nibana, together with all its outcrop of miraculous adjuncts. Really, Nibana, being of the supramundane sphere, there is no measure by which it could be described in mundane terms. One has only to experience it by one by one alone through treading the path leading to it, in order that one may apprehend its full impact.
The Buddha had not reproached who had come in their old age to take up the practice. Any age or stage of life is suitable. It is only the effort and energy etc is required to cultivate it, in addition to Saddha. Bhikkhuni Sona, in utter misery at being cast away by her sons in law and sisters in law, in great grief found herself among the Ariya SAngha and the Buddha. Immediately knowing her plight by supernormal vision. He questionged her in a searching manner couple with delicacy. He gave her the practice that became the elixir of her life.
Though well past her three score years and ten, she had by immense perseverance and courage became an Arya Pugala. Her inability to sit down, due to her ailments, made her keep awake the entire night practising by holding on to a wall until mindfulness took charge. Realization justly dawned on her indomitable attempt!
Veasak, being a thrice - holy day, is good, as any to begin the practice with the fervor and tenacity required for it perhaps in the manner displayed by Bikkhuni Sona. If one is not that courageous or does not need that much of exertion, one could begin by the following of the five precepts in a fitting manner, seeing that not one does transgress even minutely the precepts one had undertaken.
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