r/theravada
Fear of Enlightenment
Hello! I am wondering if there is a way to figure out how one can overcome some kind of "fear" of realizing Nirvana? I read a zen monk say that passing away is a small death but enlightenment is the big death, so if one were to be on the cusp of realization and they have a moment of hesitation, of fully letting go of who they are because they know there is no turning back, how could they learn to overcome that? Of course it would be self-cherishing, which is something we all do and have learned since time immemorial, so how can one learn to let go of that? It's easy to not think but when the body itself hesitates, which i have seen be described as Mara, what is a remedy?
Sorry for a very odd, and perhaps controversial inquiry.
u/Equivalent-Title-246 — 6 days ago
▲ 3 r/theravada
A Question on Sakharas and Bhava
Hi Dhamma Friends,
Thank you very much again for taking your time in responding my previous questions on the 12 Nidanas.
While reading the book: Nibbāna – The Mind Stilled, Sermon 2, the explanation on the sakharas and bhava has come across to me as new and unfamiliar. Therefore, I hope to develop the correct understanding on them.
First, sakharas is translated to preparation. I have always understood sakharas as action through which consciousness arises. How should I interpret in this case a preparation through which consciousness arises? How do I bridge the gap between action and preparation? Also, before nama-rupa and vinnana are available, how is preparation understood?
Meanwhile, bhava is translated to existence. In particular, in the sermon, bhava is deeply connected to itthabhava (this) and aññathabhava (otherwise). Furthermore, it appears that thisness originates from the 'whirlpool' activity (Va tta and avatt a) that comes from the interplay 'between name-and-form and consciousness'. There are two points I would like to raise here:
Is the 'whirlpool' analogy itself always the cycle of the Nidana itself here? If so, it would seem that the arising of itthabhava here refers to the process of the whirlpool that is also the process of the 12 Nidana.
See:
'The entire whirlpool now appears as a centre of activity'. p. 35
'The whirling of a whirlpool qualifies itself for a designation as a ‘this’.' p. 36
Secondly, I have always been confused on how bhava gives rises to birth. This question become particularly pronounced when I read:
'How can birth get born? Similarly death is a passing away. But here we have to say that death itself ‘passes away’. How can death pass away? Perhaps, as we proceed, we might get the answers to these questions.' on p. 32
Thanks for point out the right path.
u/Life_Version_7889 — 5 days ago
Ajahn Paññā on how samādhi (meditative concentration) can change our perspective
"For most people in the West, samādhi is their weakest faculty. Generally speaking, those people need samādhi more because they live in a very restless and noisy social environment.
"One of the advantages of gaining a basis in samādhi is a profound change in our social values. The calm and concentration of samādhi will clearly show up the false values of the society around us, and point out what the essential values should be. This change in perspective also highlights the negative side of many things that we tend to cherish and value. It is as though our whole outlook experiences a shift of emphasis."
Uncommon Wisdom, p. 137
u/Spirited_Ad8737 — 6 days ago
▲ 10 r/theravada
Suggest sutta to read for people totally new to Buddhism
If someone asks what is Buddhism, which sutta from free source for example https://accesstoinsight.org/ can we suggest?
u/No-Breadfruit-3604 — 5 days ago
The Daughters of the Buddha are Fearless - Dipa Ma
Dipa Ma’s Metta (Loving-kindness) Practice
First stage
>The first stage is to love yourself, to be a best friend to yourself. Begin by extending loving-kindness to yourself. You can use the following words and mental images to guide you in generating and directing your feelings of loving-kindness.
>Let me be free of enemies.
>Let me be free of dangers.
>Let me be free of mental anxieties.
>Let me pass my time with good body and happy mind.
>“Enemies” means both outward enemies and also being an enemy to yourself. Enemies can exist in the realm of our feelings, from the slightest irritation to the full force of hatred and ill-will toward self or others. While saying these phrases silently, hold an image of yourself steadily and clearly. If you can’t visualize yourself, try to remember how you look in the mirror. If this is difficult, try actually looking in a mirror or at a recent photo of yourself until you can see yourself clearly in your mind’s eye.
>Repeat the phrases in order. If your mind wanders and you forget what phrase you’re on, start from the beginning, “Let me be free of enemies.” Bringing the mind back to the phrases again and again will deepen your concentration. It is important to drop into the meaning and feeling beneath the words, letting the words be your guide, keeping you on track and anchored in the practice. Hold the feeling of well-being for yourself in your heart and mind, along with the mental image, and continue to repeat the phrases silently to yourself for as much time as your session permits. When it is done deeply, when you feel that you truly love yourself, when you can hold the image of yourself clearly and steadily, then if you wish, you may go on to the next stage, which is to extend loving-kindness to a good friend.
Second stage
>Using the same phrases as before, direct the loving-kindness to a good friend or teacher who has been kind to you. As you did while sending loving-kindness to yourself, now hold the image of this friend clearly and steadily in your mind, and extend loving-kindness towards him or her.
>May you be free of enemies.
>May you be free of dangers.
>May you be free of mental anxieties.
>May you pass your time with good body and happy mind.
>When you find that you love your friend as yourself, or when you find that you can hold the image of the friend clearly and steadily along with the phrases, then if you wish, you may go on to the next stage.
Third stage
>The next category of beings to send loving-kindness to are called “the sufferers” - any beings or groups of beings who are suffering. Whereas before you held a stable, one-pointed image of one person, now begin to expand your focus to encompass a larger number of beings. Begin by holding in mind one whole group of beings who are suffering. Extend your loving-kindness to these beings the same way you did before with yourself and your friend.
>May you be free of enemies.
>May you be free of dangers.
>May you be free of mental anxieties.
>May you pass your time with good body and happy mind.
>If spontaneous images arise of other groups of suffering people, such as people in hospitals or in wars, then it’s fine to direct your loving-kindness to them, meditating in a dynamic way with the flow of changing images. Continue reciting the phrases while gradually focusing more and more on the feelings of loving-kindness behind the words. From the foundation of truly and deeply loving yourself, see how self-love is the foundation and the fuel for loving others. In loving yourself, you love your friend as yourself. Then you love the sufferers like your friend, which is like yourself. With continued practice, all groups will merge into one.
Fourth stage
>In the fourth stage, loving-kindness and equanimity blend together. The practice is to hold a vast sense of all living beings in one’s mind and to send metta to them all equally - friends, people who suffer, people for whom your feelings are neutral, those with whom you have difficulty, all beings everywhere.
>May all beings be free of enemies.
>May all beings be free of dangers.
>May all beings be free of mental anxieties.
>May all beings pass their time with good body and happy mind.
>To do this, allow your mind to become loving-kindness. Do this by attending primarily to the feeling of loving-kindness: the words and phrases you’ve used up to this point have simply been pointers to the feeling. Allow your mind to become loving-kindness, and rest in that with equanimity, not favoring where it goes.
Fifth stage
>The crowning stage of metta meditation is to combine all the stages and focus for a while on each of the stages in one meditation session. Practiced in this way, the meditation becomes like a symphony of loving-kindness in which you start with yourself, and open, open, open, until you finally come to rest in equanimity.
Metta practice (compiled from Dipa Ma tape recordings, and recounted teachings from Michelle Levey who learned/studied metta from Dipa Ma). You can choose to devote an entire meditation session to loving-kindness practice, or you may decide to begin or end with it. Eventually, the five distinct stages may be combined in one session, but at the beginning, it is best to focus on one at a time.
u/ChanceEncounter21 — 9 days ago