Deva protecting Buddhist temple in Chiang Mai, Thailand (Canvasoflight/Flickr)
FOREST MEDITATIONSTalaputa, who lived at the time of the Buddha, had been trained from his youth as an actor. Steadily his fame grew until he became the manager of a traveling theatrical troupe of a great number of women. This troupe of actors, dancers, and singers became very famous, with people coming from far and wide to attend performances.
Talaputa's acquaintance with the Dharma was, no doubt, a gradual one. As he came to know more and more of the Buddha's Teachings, his aspirations to be ordained as a monastic became stronger. He was a gifted poet, and he used this ability to compose the verses of inspiration with which his stanzas begin.
WHY GO FORTH INTO HOMELESSNESS?
People become monastics for various reasons, some good, some bad. Once the king of Kurus mentioned that people left home, shaved their heads, and put on saffron robes due to: old age, sickness, loss of relatives, loss of wealth... even laziness and a desire for what one misunderstands to be an "easy" life. There were such monastics in India then as they are to be found now in every Buddhist country.
Talaputa explains why he ordained, first naming some bad reasons for doing so:
33. Not for lack of luck did I go forth,nor shamelessness, nor mind's inconstancy,nor banishment, nor due to livelihood,and therefore I agreed with you, O mind.
Talaputa saw how difficult it was to practice the Dharma while burdened by household duties. The problems the Dharma solves - the difficulties and troubles which can all be called DUKKHA - have their source in the mind.
If one is to disentangle the tangles of the mind, mindful awareness of actions was necessary, as was meditation to calm the mind then develop the penetrating wisdom that frees the mind. The conditions necessary for this undertaking are found in the Buddhist Order as it was originally organized. So he decided to become a wandering ascetic.
(Yuliang11/Flickr.com)
I. Thoughts Before Going Forth
1. When, O when shall I live all alone
in mountain caves, unmated with desire,
clear seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?
2. When shall I, wearing the patchwork robes
of color dun, be sage, uncraving, never making mine,
with greed, aversion and delusion slain
and to the wild woods gone, in bliss abide?
3. When shall I, this body seeing clear -
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?
4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper -
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?
5. When lion-like in the victor's stance
shall I draw quick the sage's sword
of wisdom forged and fiery might
quick breaking Mara with his host? When indeed will it be?
6. When myself exerting, shall I be seen
in goodly company of those esteeming Dhamma?
Those with faculties subdued who see things as they are?
Those who are 'Thus'? When indeed will it be?
7. When indeed will weariness not worry me -
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja's wilds? When indeed will it be?
(Rainforest, Guardian.co.uk)
8. When indeed shall I, self-mindful and composed
win to that wisdom known by him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?
9. When shall I, possessed of meditation's calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches, and "dharmas" too,
as a raging blaze? When will this be for me?
10. When shall I indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?
11. When shall I indeed weigh as the same:
wood, grass and creepers with these craved-for groups,
both inner and external forms
the "dharmas" numberless? When will it be for me?
12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that See; robes moistened
by new falling rain? When indeed will it be?
13. When in a mountain cave having heard the peacock's cry,
that crested twice-born, bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?
14. When shall I, the Ganges and the Yamuna,
the Saraswati [rivers], and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?
15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?
16. When, as pauper by his debts distressed,
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be? MORE>>
(Jaci XIII/Flickr)
Tags: religion and spirituality morality 2500 vc army swap taheb from the house how lucid dream early church practice wish come true spell
