Epstein Secrets

Four Types of Pagoda The Buddha enumerated four types of pagoda worthy of respect: I. A relic pagoda: this is a pagoda containing the relics of a Buddha, a paccekalmddha. an arahant or a universal monarch. After the cremation of a truly virtuous person there are pearl-like relics left behind in the

p could hardly be called friends. 6. When free joining up to talk and eat together. When the wise have free time they come together to discuss the Dhamma and to clear up their doubts (not to gossip about the neighbours). 7. Reflection on Dhamma and Getting Down to Earnest Practice. This is one of th

tep, you cannot call it true association. Also, if you do none of the first six but do the seventh one, it is as good as true association, because Dhamma always has the same flavour — it always gives rise to self discipline [sEla]: it always gives rise to concentration [samAdhi]: and it always gives

mmediate environment or neighbourhood- but the more distant environments of his locality or country also have a part to play. A.1 Amenability in Dhamma practice The sort of location to be examined in this Blessing is the location amenable to refining the mind or put another way, the location that

, but I don't strive for the development of selfishness." Both sides then became ashamed of their foolishness and thus bloodshed was averted. The Buddha was also to help his extended family, the Sakyans by prohibiting VilElabha from massacring them out of anger, as many as three times (See Blessing

nities pass you by, to train yourself spiritually. A3 Three Characteristics of the reckless The usual way in which a person's recklessness in the Dhamma expresses itself is to overlook the importance of putting in the appropriate effort in order to get the hoped-for results. Here are some examples o

ail of this particular Blessing, let us examine the nature of the Dhamma, so that we can orientate ourselves in a non-reckless way towards it. The Dhamma can be compared to the spire of a pagoda. A flag attached to the top of the pagoda of the Dhamma could be marked 'non-recklessness' or equally well

ich you maintain the whole of the time. It is also like being constantly 'awake' to one's proper priorities. B.2 Importance of non-recklessness in Dhamma as a whole We have already mentioned the preciousness of opportunities to cultivate oneself — and the Dhamma, or teaching of the Buddha, is the s

m and have a knowing what others are thinking; knowledge of the supranormal in the footsteps of the 4 the ability to recollect one's own previous Buddha and all the arahants. existences [pubbenivasanussatifkkAa]; 5 the ability to recollect the previous existence ff we practice more and more, we wil

end of defilements: analytic insight into consequences [attha- paEisambhidA]: the masterful wisdom allowing one to enlarge upon any subject of the Dhamma; 2 analytic insight into causes [dhamma- paEisambhidA]: the masterful wisdom al lowing one to summarize any subject of the Dhamma without losing

e fruits which body, enlarging or shrinking oneself or making oneselfnay accrue to a greater or lesser extent to those earnest in invisible; their Dhamma practice. It is for this reason that all of us 2 supranormal audition [dibbasota]: being ablcltauld try to put all thirty-eight blessings into prac

will know for oneself. B.2.3 The Fourfold Analytical Insights [pati- sambhidA] (A.it 160) These are mental abilities concerned with the teaching of Dhamma to others. They are attained by those who have reached an end of defilements: analytic insight into consequences [attha- paEisambhidA]: the master

eech and mind — but that is not the rea son for your asking?" "It is said that you will not be born any more?" "What they say is true, because the Buddha will never again enter the womb or take future birth. Just like amongst 8, 10 or 12 eggs are incubated by a mother hen, wouldn't it be true to cal

noticeable from the way a monk's accommodation is furnished (excessive luxury or with a television or radio — which are not for helping to practice Dhamma — and accumulating lot of things in their kuti beyond any already outlined for academic teachings in Blessing Seven §E. [The Learning Process]). In

n (A.i.61) what is in fact not the case." This is in addition to what has already been men- tioned in Blessing Three (§D.2) about joking about the Dhamma; 3. to acquire wisdom: Dhamma discussions are in- tended as a way of cultivating wisdom. Above all other things the Buddha praised `wisdom'. Most p