The proper attitude toward meditation obstacles

When practicing meditation at the nostril entrance, establishing concentration, knowing the in-breath and out-breath, isn't it taught as "touching-knowing mindfulness"? With touching-knowing mindfulness...

Then, when there's noise from nearby, with those loudspeakers, getting irritated, doesn't the thought come "They're disturbing just when I'm meditating"? With all the noise and loudspeakers playing, the object of meditation is breaking, right?

This is the uninstructed worldling (assutavā puthujjana), because of lack of learning. Isn't it taught about the instructed noble disciple (sutavā ariyasāvaka)? When one has learning and understanding, is it a loudspeaker or just sound?

Is the knowing of sound self or mental phenomena? It's sound-consciousness, mental phenomena. Sound is physical phenomena. These are the two - mind and matter. Is it a self that knows this mind-matter or is it the Path Truth? Which path knows it? (It's the concentration path, Venerable Sir). Concentration is established now. Isn't this worth contemplating?

Is it a loudspeaker or mind-matter? Is it a loudspeaker or just sound? See, isn't sound physical phenomena? Isn't knowing mental phenomena? Do you still see loudspeakers? Do you still see limbs? You see mind-matter.

Doesn't mind-matter cease after hearing? The sound has stopped. Return to the nose - can't you start again with knowing in-breath and out-breath? Then while breathing softly, doesn't an itch come? "Oh, it's itching!"

Should you follow the itch? Getting irritated again - "So many disturbances while I'm practicing!" Doesn't the Buddha teach "Ehi - come, passa - observe"? You should follow what's prominent.

Now there's frustration - "While I'm practicing, this and that keeps coming." Is this knowing or not knowing the fault of the aggregates? Think about it this way. Isn't it worth contemplating? Isn't it taught "Ehi - come, passa - observe"?

Thus, for the instructed noble disciple, learning is needed. Isn't it taught that hearing leads to understanding, and understanding leads to attainment? Not attaining now is because of insufficient learning. This is worth contemplating.

The process of attaining Stream-entry

Try eating a very hot chili pepper. When you eat it, do you find the chili or do you find the spiciness? You find the spiciness, right? Now, regarding this nature of spiciness:

When someone who can't handle spicy food accidentally eats it, don't they spit it out? They do spit it out, right? When they spit it out, is it like spitting out chicken meat because it tastes good or bad? They spit it out because it's unpleasant to them.

For someone who enjoys spicy food, if they don't get to eat chilies, they feel unsatisfied with their meal. If they accidentally eat something spicy, don't they feel delighted? Don't they say "Now that's satisfying!"?

For those who can handle it, it's pleasant; for those who can't, it's unpleasant. Are these experiences the same? They're different for different people, aren't they? But if you have a hundred people from different races taste the spiciness, isn't the spiciness itself the same? Yes, it is.

That's the nature of spiciness. This spicy taste doesn't discriminate by saying "be good for you" or "be bad for you," does it? It's free from both good and bad judgments. That's the natural characteristic of spiciness. Isn't this worth contemplating?

Try eating very bitter Tama leaves (Neem Leave)  When someone who doesn't like bitterness accidentally eats it, don't they spit it out? When they spit it out, is it because it's good or bad? Don't they say "Oh, the taste is completely ruined!"?

When someone who likes Tama leaves eats them, don't they say "Now this is delicious, now this is what I've been looking for"? Are these two people's experiences the same? The bitter taste doesn't favor anyone's face, does it? But isn't the bitterness itself identical? That's the natural characteristic.

The nature of bitterness is such that those who can eat it find it good, those who can't find it bad. This is happening in their minds, isn't it? Observe that mind carefully, understand? Isn't it taught that controlling the mind leads to happiness? These are the essential points, understand?

Examine all six sense doors in this way. When eating something sweet, it's just sweetness - those who like it find it good, those who don't find it bad. When eating something bitter, those who like it find it good, those who don't find it bad. Isn't this worth studying?

When examining the true nature of things, if you taste something sour, it's just sourness, right? When looking with eyes, there's just visible form. In that visible form, is there any inherent like or dislike? In sound, is there? In smell, is there? Think about it. In taste, is there? In the three types of touch sensations, is there? This is natural wisdom (bhāva ñāṇa). Note this - it's natural wisdom.

When looking back through this natural wisdom, these phenomena that arise - don't they cease? After arising, don't they pass away? Look in what has ceased - can you still find anything? The mind that's free from good and bad is also impermanent (anicca).

What we call extremely good is impermanent, what we call bad is impermanent. In other words, don't wealthy people die? Don't poor people die? Don't middle-class people die? Is death itself good or bad?

The wealthy can't escape aging, sickness, and death, right? What Noble Truth is this? (It's the Noble Truth of Suffering - Dukkha Sacca). Don't the poor die? Can they escape aging, sickness, and death? Don't the middle-class die? Can they escape aging, sickness, and death? In this regard, everyone is exactly the same. Isn't this worth contemplating?

Whatever phenomena arise, whether good or bad, isn't it taught that "Sabbe saṅkhārā aniccā" (all conditioned things are impermanent)? Good things end in impermanence, wealthy people end in impermanence, poor people end in impermanence, middle-class people end in impermanence.

The characteristic of impermanence is Dukkha Sacca, the characteristic of suffering is Dukkha Sacca, the characteristic of non-self is Dukkha Sacca. For those who understand the Four Noble Truths, isn't this taught as the Path knowledge, Fruition knowledge, and Nibbāna? Only with this wisdom will one reach the summit. Isn't this worth studying?

When we listen to Dhamma and then lose it, isn't it taught that we should search within ourselves to find the Dhamma? When you understand its true nature, that's what's correct. If you follow the duality of good and bad, can it be right? No, it can't, understand? It branches into two ways.

The spicy taste doesn't favor anyone's face, right? Neither does visible form. Their nature, isn't it worth studying through all six sense doors? Isn't it taught as arising and passing away?

Everything is taught as "Sabbe saṅkhārā aniccā." Whatever arises, you need to know it as "impermanence." Can this happen without Ñāta Pariññā (knowledge of the known)? Only with Ñāta Pariññā, distinguishing between concepts and ultimate realities, can wrong view be eliminated. Wrong view must first be eliminated through understanding, then through development.

Regarding development, when we turn to look at the aggregates, don't they change and decay? If they decay, are they permanent or impermanent? Is this impermanent nature pleasant or suffering? Is it happiness or suffering? Does this suffering have an owner? Does it follow beings' wishes? Does it conform to preferences? Isn't it taught as Anatta (non-self)?

When you see impermanence, do you see mind-matter (nāma-rūpa)? When you see suffering, do you see mind-matter? When you see non-self, do you see mind-matter? Don't you need to distinguish between impermanence and mind-matter? Between suffering and mind-matter? Between non-self and mind-matter? This is Tīraṇa Pariññā - knowledge through investigation.

When impermanence, suffering, and non-self come together, isn't it taught as arising and passing away? Which Noble Truth is this? (It's the Noble Truth of Suffering, Venerable Sir). Is it pleasant or suffering? Don't you need to know it as truly suffering? When truly known, doesn't the wrong view disappear? This is Yathābhūta Ñāṇa (knowledge of things as they really are).

In the second effort, don't you just see arising and passing away? Which Noble Truth? (It's the Noble Truth of Suffering, Venerable Sir). In the second stage, as wisdom matures, doesn't the mind want to be free from the aggregates, want to be liberated? Isn't this taught as Nibbindā Ñāṇa (knowledge of disenchantment)?

In the third effort, don't you just see arising and passing away? Search the whole body from foot to head - can you find even a needle-point of happiness? Is there no happiness because it exists or because it doesn't? If it doesn't exist, isn't it determined as complete suffering?

When this is determined, don't the three moral factors of the Path enter - Right Speech, Right Action, Right Livelihood? Combined with the five kinds of insight knowledge, don't they complete the Eight? When the Eight are complete, do you still see the five aggregates? Do you still see arising and passing away? Isn't this taught as Lokuttara (supramundane)?

Stream-entry Path and Fruition - isn't it worth examining what's eliminated? Wrong view, doubt, and latent defilements are eliminated. When these are eliminated, does mental action still arise? If mental action doesn't arise, do bodily and verbal actions still occur? If not, aren't the kamma leading to lower realms exhausted? Doesn't this end the cycle of lower realm existence? This is Pahāna Pariññā (knowledge of abandoning).

For one who attains these three kinds of knowledge - Ñāta Pariññā, Tīraṇa Pariññā, and Pahāna Pariññā - from beginningless saṃsāra, all old unwholesome kamma debts become ineffective. Can they still give results? Don't they all become Ahosi Kamma (ineffective kamma)? Strive to reach this stage.

An illustrative comparison between a horse tooth and a human tooth. Horse Tooth

 An illustrative comparison between a horse tooth and a human tooth. Horse Tooth (Hypsodont):

1. • The left side of the image showcases a horse’s tooth, specifically a hypsodont tooth.
   • Key features:
     • Visible Crown: The part of the tooth above the gumline.
     • Reserve Crown: Additional tooth structure embedded in the bone.
     • Gum: Surrounds the tooth base.
     • Cementum: A softer layer that protects the tooth from shattering during grinding.
     • Enamel: The hardest part of the tooth, layered to strengthen it.
     • Dentin: Forms most of the tooth structure and provides sensory function.
   • Hypsodont teeth slowly erupt during a horse’s lifetime to compensate for wear due to constant grinding (about 2-3mm per year).
   • These adaptations allow horses to effectively grind tough fibrous plants like grass.

2. Human Tooth (Brachydont):

   • The right side represents a human tooth, specifically a brachydont tooth.
   • Key features:
     • Crown: The visible part of the tooth.
     • Root: Anchors the tooth in the jawbone.
     • Human teeth are shorter and have distinct crown and root sections.
     • Unlike horses, humans lack the reserve crown seen in hypsodont teeth.
     • Enamel, dentin, and cementum layers also exist in human teeth.

These structural differences reflect the unique adaptations of each species for their specific diets and chewing needs. 🐴🦷

Walking Mindfulness Meditation

 

Inside Meditation

 

Integrating Meditation into Daily Life

 

The Priceless Value of Stream-Entry (Sotāpatti Dhana)

When we say we're listening to Dhamma, practicing Dhamma, studying Dhamma - it means we need to align our understanding with the Dhamma that exists in our own aggregates. The existing Dhamma refers to the five aggregates that arise when sense objects meet sense doors.

The sense object here means visible form (rūpārammaṇa) for the eye, and the sense door means the eye-sensitivity (cakkhupasāda). When these two meet, doesn't the relevant consciousness arise? Isn't it taught as seeing-consciousness? Can seeing occur with consciousness alone?

If not, aren't feeling (vedanā), perception (saññā), and volition (cetanā) arising together with it? Is it a self that experiences good and bad, or is it feeling? Is it a self that recognizes good and bad, or is it perception? Is it a self that motivates experiencing and recognizing, or is it volition?

When feeling, perception, and volition combine, don't we have all four mental aggregates? Only when these four are complete does seeing-consciousness occur. Are these four mental aggregates beings, devas, or brahmas? Is the eye-sensitivity a being, deva, or brahma? Is the visible form a being, deva, or brahma? When we analyze the aggregates this way, don't we find the form aggregate (rūpakkhandha)?

When four mental aggregates combine with the form aggregate (That's the five aggregates, venerable sir). These aggregates appear when sense objects meet sense doors at the eye. In the moment of seeing, are there beings, devas, or brahmas, or just five aggregates? In the moment of hearing, are there villages and countries, or just five aggregates?

When we truly understand these as just five aggregates, don't the wrong perceptions, wrong understanding, and wrong views about beings, devas, and brahmas disappear? When true understanding arises, doesn't wrong understanding cease? When wrong understanding ceases, doesn't personality view (sakkāya-diṭṭhi) fall away?

Don't these five aggregates cease after seeing? After hearing? When we understand this cessation, can we still hold the view of permanence? When we understand cessation, doesn't the eternalist view (sassata-diṭṭhi) fall away?

When we understand that aggregates are continuously replacing each other, can we hold the view of annihilation? When we understand this replacement, doesn't the annihilationist view (uccheda-diṭṭhi) disappear? When we truly understand these as just five aggregates, personality view falls away.

Isn't it taught that when personality view, eternalist view, and annihilationist view fall away, one becomes a Stream-enterer (sotāpanna)? When one becomes a Stream-enterer, true happiness is attained. Isn't it worth investigating how profound this happiness is? Can all the gold, silver, gems, rice, and water in all of Burma be exchanged for the wisdom gained in one path and fruition moment?

Can all the wealth in the country prevent aging? Prevent sickness? Prevent death? We cannot escape aging, sickness, and death, can we? Can we be certain of avoiding the lower realms without this realization?

Doesn't the wisdom gained from one path and fruition moment continuously protect us from the lower realms? That's why the highly venerable Mogok Sayadaw, Aggamahāpaṇḍita, taught that "Understanding Dhamma is priority number one, earning livelihood is priority number two," didn't he?

How crucial it is to understand the Dhamma! That's why this wisdom cannot be exchanged for all the wealth in the country. Can all the wealth in the country protect us from aging, sickness, and death? Can we be certain about avoiding the lower realms with just wealth?

See how the wisdom of Dhamma continuously protects us from the lower realms? Therefore, how precious is this understanding of Dhamma? It cannot be exchanged even for all the wealth in the country. Isn't this worth contemplating? These are the essential points to understand.

This teaching demonstrates how:

• 1. The process of seeing involves multiple components
• 2. Each component is an impersonal process
• 3. No self or being exists in these processes
• 4. They are just aggregates functioning according to natural law
• 5. Direct understanding comes from observing these processes in our own experience 
• 6. The importance of seeing things as they truly are
• 7. The falling away of wrong views through direct understanding
• 8. The supreme value of attaining Stream-entry
• 9. The limitations of worldly wealth compared to Dhamma wisdom
• 10. The supreme value of Dhamma wisdom over worldly wealth
• 11. The protection that Stream-entry provides from lower realms
• 12. The correct prioritization of Dhamma practice over material pursuits

As the Dhammapada (Dhp 178) states:
"Better than sole sovereignty over the earth,
Better than going to heaven,
Better than lordship over all worlds,
Is the fruit of Stream-entry."

Mahabodhi Society Sri Lanka and Hswagata Buddha Tooth Relics Preservation Society Forge Global Collaboration

 Bhikkhu Indasoma of the Hswagata Buddha Tooth Relics Preservation Society recently had the honor of meeting with a monk from the Mahabodhi Society Sri Lanka. The purpose of the meeting was to share insights and updates regarding the preservation efforts and activities concerning the sacred Hswagata Buddha Tooth Relics.

During the exchange, Bhikkhu Indasoma had the opportunity to present a comprehensive overview of the ongoing work and initiatives undertaken by the Hswagata Buddha Tooth Relics Preservation Society. The discussion delved into the significance of preserving such sacred relics and the various methods employed to ensure their longevity and reverence.

As a gesture of mutual respect and collaboration, the Mahabodhi Society Sri Lanka graciously received the annual magazine report detailing the endeavors of the Hswagata Buddha Tooth Relics Preservation Society. This exchange of information fosters a deeper understanding and appreciation for the shared mission of preserving Buddhist relics and heritage.

In addition to the exchange of the annual magazine report, there was a symbolic gesture of global communication and unity. The representatives exchanged GABS (Global Address Book System) addresses, facilitating seamless communication and collaboration on a global scale. This gesture underscores the importance of international cooperation in preserving and promoting Buddhist heritage and teachings.

The meeting between Bhikkhu Indasoma and the monk from the Mahabodhi Society Sri Lanka serves as a testament to the enduring commitment to safeguarding the cultural and spiritual heritage embodied by the sacred Buddha Tooth Relics. Through shared knowledge, collaboration, and communication, efforts to preserve these relics continue to flourish, transcending borders and uniting communities in a common cause.

Foundational Teacher Training Integrating Buddha's Teaching Methodology into Modern Learning to Commence in Sri Lanka

 Date: March 2, 2024

Location: Makutarama Myanmar Temple, Sri Lanka

In a significant endeavor aimed at bridging ancient wisdom with contemporary educational practices, Bhikkhu Indasoma, Master Trainer at the European International University, is set to inaugurate the Foundational Teacher Training in Sri Lanka. Scheduled to commence from the 2nd of March 2024 until the 12th of March 2024, the training program seeks to integrate Buddha's teaching methodology into modern learning frameworks.

Organized by Ven Candasiri, Chief Incumbent of the Makutarama Temple, the Effective Teaching Skills Package Teacher Training will take place nightly from 8:00 PM to 10:00 PM at the library room of the Makutarama Myanmar Temple. This initiative, endorsed and guided by Oxford Sayadaw Prof. Dr. K. Dhammasami, the esteemed founder and Rector of Shan State Buddhist University, underscores a profound commitment to enriching educational paradigms with the essence of Buddhist pedagogy.

A notable participant in this transformative training is Sao Dhammasami, a Ph.D. Candidate in Peace Studies (International Program) at the International Buddhist Studies College of Mahachulalongkornrajavidyalaya University in Thailand. Sao Dhammasami brings a wealth of knowledge and expertise to the program, poised to lead the integration of Buddha's timeless teachings into contemporary educational methodologies.

 Ven. Vilasa, a Master of Teaching English program student from Mahachulalongkornrajavidyalaya University, will serve as a training assistant for CEYLON JOURNEY TAI SANGHA Organization's training program. Vilasa, an esteemed alumnus of the First Batch of the FCTOT (MCU Thailand), will collaborate closely with Master Trainer Sao Dhammasami, contributing to the success and effectiveness of the training.

The convergence of esteemed scholars, practitioners, and aspiring educators from diverse backgrounds underscores the universality and timelessness of Buddha's teachings. As Sri Lanka prepares to host this groundbreaking initiative, it marks a pivotal moment in the journey towards fostering holistic and transformative educational experiences inspired by the wisdom of the ages.

Joint Press Release Statement

For Immediate Release       Date: March 1, 2024

We are delighted to announce the formalization of a collaborative partnership between the Khettarama Social Service Foundation and the Hswagata Buddha Tooth Relics Preservation Museum, Myanmar, marked by the signing of a Memorandum of Understanding (MOU).

The MOU, signed on March 1, 2024, signifies a significant milestone in our shared commitment to promoting Buddhist principles, fostering education, and serving communities around the world.

Key highlights of the MOU include:

- Collaborative Endeavors: The agreement outlines our joint efforts in educational training, social service cooperation, Buddha Sasana development, and various other initiatives aimed at uplifting communities and spreading the message of compassion and understanding.

- Land Provision and Temple Establishment: The Khettarama Social Service Foundation has graciously offered portions of land for the construction of the Myanmar Society Temple and the establishment of a branch office of Hswagata in Sri Lanka, symbolizing our commitment to physical spaces that foster spiritual growth and community engagement.

- Adherence to Guiding Principles: The Khettarama Social Service Foundation pledges to adhere to the 15 principles formulated by Hswagata Buddha Tooth Relics Preservation Museum, Myanmar. These principles serve as guiding values for our collaborative efforts and underscore our shared dedication to ethical conduct and humanitarian service.

This partnership represents a convergence of shared values and aspirations, underpinned by a deep reverence for Buddhist teachings and a profound commitment to the well-being of all sentient beings.

As we embark on this journey together, we envision a future filled with opportunities for mutual learning, growth, and collective impact. Through our combined efforts, we aspire to nurture a world characterized by compassion, wisdom, and harmony.

We express our heartfelt gratitude to all those who have supported us on this transformative journey, and we look forward to the meaningful collaborations that lie ahead.

Sincerely,

Khettarama Social Service Foundation and Hswagata Buddha Tooth Relics Preservation Museum, Myanmar

Renowned Myanmar Monk Honored with Lifetime Special Membership by Khettarama Social Service Foundation

Kurunegala, Sri Lanka - March 1, 2024

In a ceremony held at the revered Sri Khettarama Ancient Temple in Uyandana, Hindagolla, Kurunegala, Sri Lanka, the Khettarama Social Service Foundation bestowed the prestigious Lifetime Special Membership upon Bhikkhu Indasoma, widely known as Venerable Dhammasami. The esteemed monk, revered for his dedication to the preservation and propagation of Buddhist heritage, is the Founder of the Hswagata Buddha Tooth Relics Preservation Museum in Myanmar.

The ceremony, graced by spiritual leaders and dignitaries, highlighted Bhikkhu Indasoma's remarkable contributions to global Buddhist culture and heritage. Reverend Kowane Palitha Thero, President of the Khettarama Social Service Foundation, and Reverend Meewellave Dhammananda Thero, Secretary of the foundation, jointly presided over the proceedings.

The Lifetime Special Membership is a token of appreciation from the Khettarama Social Service Foundation for Bhikkhu Indasoma's unwavering commitment to preserving the essence of Buddhism and disseminating its teachings worldwide. This honorary title entitles Bhikkhu Indasoma to exclusive privileges and benefits within the foundation.

Bhikkhu Indasoma's dedication to the propagation and preservation of Buddhist heritage has garnered international recognition. His establishment of the Hswagata Buddha Tooth Relics Preservation Museum stands as a testament to his tireless efforts in safeguarding invaluable relics and artifacts for future generations.

In his acceptance speech, Bhikkhu Indasoma expressed profound gratitude to the Khettarama Social Service Foundation for the esteemed honor bestowed upon him. He emphasized the importance of collective efforts in nurturing and preserving the rich tapestry of Buddhist culture and teachings.

The ceremony symbolizes the unity and collaboration among Buddhist communities worldwide in upholding the principles of compassion, wisdom, and altruism espoused by Lord Buddha. It serves as a reminder of the profound impact individuals like Bhikkhu Indasoma have in fostering interfaith dialogue and understanding across diverse cultures and traditions.

As Bhikkhu Indasoma's legacy continues to inspire countless individuals on their spiritual journey, the Khettarama Social Service Foundation reaffirms its commitment to promoting harmony, compassion, and social welfare through its endeavors.

The conferral of the Lifetime Special Membership upon Bhikkhu Indasoma marks a significant milestone in the annals of Buddhist heritage, underscoring the enduring power of unity, compassion, and collective action in advancing the noble ideals of Buddhism.

MOU between Hswagata (Myanmar ) and Nirvana Temple (Congo)

 

Joint Press Release : Nirvana Temple and Hswagata Buddha Tooth Relics Preservation Museum Myanmar Forge Collaborative Partnership to Promote Buddhist Values and Community Welfare

 Joint Press Release

Nirvana Temple and Hswagata Buddha Tooth Relics Preservation Museum Myanmar Forge Collaborative Partnership to Promote Buddhist Values and Community Welfare

[Lubumbashi, Democratic Republic of Congo, and Yangon, Myanmar - March 1, 2024] - Nirvana Temple, represented by Bante Pannabodhi, and Hswagata Buddha Tooth Relics Preservation Museum, Myanmar, represented by Bhikkhu Indasoma, have officially entered into a Memorandum of Understanding (MOU) to formalize their collaborative efforts in promoting Buddhist principles, education, and community welfare.

The agreement, signed on February 28th, 2024, signifies a shared commitment between the two esteemed organizations to collaborate in various areas, including educational training, social service cooperation, Buddha Sasana development, youth empowerment, peace promotion activities, environmental conservation, mindfulness meditation programs, vocational training, counseling services, Dhamma talks, research and development, and programs catering to individuals with disabilities, mental illnesses, the elderly, and women empowerment.

Under the terms of the MOU, Nirvana Temple has generously agreed to provide land for the construction of the Myanmar Society Temple and the establishment of a branch office of Hswagata in Congo, fostering deeper ties between the two entities.

Additionally, Nirvana Temple acknowledges and embraces the 15 principles formulated by Hswagata Buddha Tooth Relics Preservation Museum, which will guide their collaborative efforts throughout the duration of the agreement.

The MOU, set to commence upon signing and remain in effect for three years, underscores the mutual commitment of both organizations to work together towards common goals while upholding the principles of mutual support, cooperation, and respect.

In the event of any dispute, both parties have pledged to resolve issues amicably through consultation and negotiation, in adherence to the laws of Myanmar governing jurisdiction.

Both Bante Pannabodhi and Bhikkhu Indasoma, as duly authorized representatives of their respective organizations, expressed optimism and enthusiasm about the partnership, emphasizing its potential to positively impact communities and promote the teachings of Buddhism on a global scale.

For media inquiries and further information, please contact:

Nirvana Temple:

Bante Pannabodhi

pannabodhi@gmail.com

+243 840542771 / +243997106098

Hswagata Buddha Tooth Relics Preservation Museum, Myanmar:

Bhikkhu Indasoma

indasoma@hswagata.com

+95 9 79 888 4129