Buddhism As Education

Death is the dissolution of khandhas. The khandhas are the five aggregates of perception, sensation, mental formations, consciousness and corporeality or matter. The first four are mental aggregates or nama, forming the unit of consciousness. The fifth, rupa is the material or physical aggregate. This psycho-physical combination is conventionally named an individual, person or ego. Therefore, whatever entities exist are not individual as such, but the two primary constituents of mind and matter, which are rare phenomena. We do not see the five aggregates as phenomenas but as anentity because of our deluded minds and our innate desire to treat these as a self in order to pander to our self-importance. We will be able to see things as they truly are if we only have patience and the will to do so. If we turn inwards to the recesses of our own minds ad note with just that bare attention, note objectively without projecting an ego in the process and then cultivate this practice for a

Let us all examine how the Buddha solve this problem for two person who, through attachment, were both deeply grieved by death of their love ones. One person is Kisagotami. Her only child hd died after being attacked by a serpent. She went to the Buddha carrying the dead child in her arms to seek for help. The Buddha then asked her to bring a few mustard seeds from a family where no one had died. But she could not find such a family everywhere. Every house that she had visited was either in mourning or had mourned over a death at one time or another. Then she realised the bitter truth: that death is universal. Death strikes all and spares no one. sorrow is the heritage of everyone of us. The other person whom the Buddha advised was Patacara. Her case was even sadder. Within a short period, she lost her two children, husband, brother, parents and all her possessions. Losing her sense, she ran naked and wild in the streets until she met the Buddha. The Buddha brought her back to s

Men are disturbed not by external things, but by beliefs and imaginations they conjure up in their minds with regard to the form of their future lives. For example, death is not by itself that dreadful: the dread or terror exists only in our minds. It is not often that we are brave enough to come facing with the thought of our own mortality. Insistence upon the truth of suffering may seem horrible and unacceptable to the mind which is unable to face realities, but it surely helps to reduce or eliminate the dread of fear realities by knowing how to actually face death. Once life is launched, like a bullet, it rushes to its destination i.e. death. Realising thus, we must bravely face that natural occurrence. To be considered free in life, we must also be free from fearing death. Fear only comes to those who are not able to comprehend the laws of Nature. "Wherever fear appears, it appears in the fool, not in the wise man", says the Buddha in the Anguttara Nikaya. Fears ar

The highest perfection of altruism, the ultimate altruism, is bodhicitta complemented by wisdom. Bodhicitta, the aspiration to bring about the welfare of all sentient beings and to attain buddhahood for their sake, is really the distilled essence, the squeezed juice, of all the Buddha's teachings, because ultimately the Buddha's intention is to lead all sentient beings to perfect enlightenment, complete omniscience. Since it is bodhicitta that determines whether or not our practice becomes the path to enlightenment, bodhicitta is truly the heart essence of all the teachings of the Buddha. Thus, all 84,000 discourses of the Buddha can be seen as either preliminary to the practice of bodhicitta, the actual practice of bodhicitta, or precepts and activities in which we must engage as a result of taking the bodhicitta pledge. When we come to recognise all this, we will really appreciate the preciousness of our human existence, which gives us the ability to reflect on and exp

The parami are then inclinations and potentials that we develop into clear intentions. Their development comes in three stages, the initiating, the gathering and the completion. Initially, one brings the subject to mind. Even this much is useful; it means that parami get built-in as a frame of reference, when other values such as fun, convenience, style, worldly performance and success can be taking over the mind. The "gathering" stage is when you apply the perfection in the face of opposition. Something in you does not want to bother, other people do not see the point, it is not convenient, etc, etc and etc. The third stage of completion, is when you know your fullness in that perfection will bring you through any obstacles, you can give up your life for it. You realise: "Why not? Life is going to end anyway, why not establish a mind in a position of strength while there is time?" So, when we establish our minds on one of these parami, we can put aside incli

There are two other floods: of view (ditthogha) and of ignorance (avijjogha). "Views" refer to the instinct we have to hold beliefs, opinions and dogmas in order to gain a standpoint. They could be anything from "Buddhism is the best religion" to "The liberal party is fair and just and seeks for the welfare of the nation" to "Women are hopeless drivers" to "Our nation is the source of truth and harmony in a brutal world". Or a view could be a lot more personal, "I am a Taurus and that means that I will get on well with Scorpios". Such broad-brush generalisations form an easy basis for our decisions, loyalties and world-view. And so, throughout history, societies have adopted views such as, "There are witches who consort with the devil and bring blight onto the crops and plague into the city". Or they have adopted the view that Jews are a contamination and should be eradicated; or that communists are infiltrating

The first flood to note is he current that accompanies the senses of emotional impressions of their desirability or interest. This is the flood of sensuality (kamogha), a torrent under whose trance sense objects seem to offer pleasant sights, sounds, tastes, fragrances and touches. With some experience and considered attention, we can note that some of these, once seen, heard, etc, actually induce the kind of feeling that the current promises in any but the most fleeting way In the gentle or pulsing waves of this flood however, the objects of the sense seem irresistible, charming and productive of real satisfaction. And yet the manifest truth of our lives is that we are not blissed-out or even satisfied for long in any sense of contact. It happens all day long and with luck it is mostly okay. Sometimes it is pleasant for a little while and sometimes it is unpleasant, but the pleasant, once established, gets to be normal and then became boring after some time. So, desire for newe

The term "floods" speaks for itself : the overwhelmed, swept-along feeling that comes as we get plunged into stress and suffering. In the Buddhist texts, the word is sometimes used in the broad sense of the mind being overwhelmed by sorrow, lamentation and despair in full-blown dukkha or to the existential dukkha of our being carried along in the flood of ageing, sickness and death. On occasion, the floods refer to five key hindrances that clog the mind :  sense craving, ill-will, dullness and torpor, restless worry and doubt. Meditators in particular know how any of these five can hinder the mind from realizing the clarity and peace that they are aiming for. In the most specific use however, the floods (ogha) refer to four currents, also called "outflows" (asava), that run underneath the bubbling stream of mental activity. There they remain unseen but yet direct the flow of that stream. Sounds eerie? Well if you sit still in silence for a little while, with

The reason why this set was put together, some years after the Buddha passed away, seems to have been that Buddhists speculated on why this one person arose in the world who surpassed all toehr in the depth and range of his wisdom. Many of his disciples developed qualities that the Buddha had manifested and also crossed over to the Other Shore but none came close to the Buddha in terms of depth, range and versatility in presenting the Dhamma. And unlike his disciples, he realized the path without a teacher. So people reckoned that this unique person must have interited a huge stock of strengths and virtues in the process of many lifetimes. Stories and fables were created to describe this process whereby the Future Buddha (Bodhisatta or Bodhisattva) developed parami as foundation for his future enlightenment (or awakening). Different schools of Buddhism selected different qualities to be parami, but in the school that came to be called Threvada, then were so designated. Theravada

As it is extremely important to cleanse away the stains of black karmic debts and downfalls (from broken vows) tarnishing the three gateways (of your body, speech and mind), and especially (to remove) your karmic obstacles (which would prevent such rebirth), you should cherish continually devoting yourself to (applying) the complete set of four opponent powers (which can purge you of them). With respect to refraining from negative actions in the future, you can determine to maintain an ethical discipline that will protect you from committing negative acts in future, but what about the negative actions you have already committed? The only way to deal with these is to purify them. There is a Tibetan saying, "If there is one good thing about negativities, it is that they can be purified." However, there are different degrees of purification. One possibility is to completely eliminate the potency of a karmic act such that it can never ripen at all. Another is to diminish t

Upon taking refuge in the Three Jewels, your main responsibility is to observe the law of karma and abstain from the ten negative actions. Moreover, your success in doing so depends on your considering thoroughly which are the black or white karmic actions together with their results and then living accordingly to the guides of what is to be adopted or rejected. There are different kinds of karmic actions ad various ways of categorising them. Since we all share the same fundamental nature, which is the natural aspiration to be happy and not to suffer, actions leading to happiness are generally considered to be positive or virtuous, while actions leading to pain and suffering are generally considered to be negative or non-virtuous. Therefore, it is in their causal relationship to happiness and suffering that the distinction between positive and negative or virtuous and non-virtuous actions is made. With respect to the medium through which these positive and negative actions are c

The interlocking chain of the twelve links demonstrates the entire process of evolution and explains the individual's existence in samsara. There is no concept of there being some kind of central, unifying creator around which everything evolves. While we are experiencing the consequences of one set of twelve links, the ignorance and karmic action links of another cycle have already been set in motion. Thus, there are ever-rotating, interlocking chains of twelve links of dependent origination constantly keeping us bound to the wheel of life, which is how our evolution through cyclic existence is explained. The Buddha actually taught the twelve links in two ways. One charts our evolution through cyclic existence from ignorance to karmic volitional acts to consciousness and so on down the chain, while the other presents the same process in reverse, explaining how we escape from samsara and reach enlightenment. By bringing an end to ignorance, volitional acts are prevented; by

As to what specific meditation practices you should engage with, take the topic of impermanence as an example. The significance on impermanence and death is not just to terrify yourself, there is no point in simply making yourself afraid of death. The purpose of meditating on impermanence and death is to remind us of the preciousness of the opportunities that exist for us in life as a human being. Reminding ourselves that death is inevitable, it is time unpredictable and when it happens only spiritual practice is of benefit gives us a sense of urgency and enable us to truly appreciate the value of our human existence and our potential to fulfill the highest of spiritual aspirations. If we can develop this profound appreciation, we will treat every single day as extremely precious. As spiritual practitioners, it is very important for us to constantly familiarize our thoughts and emotions with the idea of death so that it does not arrive as something unexpected. We need to accept