Are you worried? Are you miserable? If so, you are invited to read this booklet. The theme of this booklet is dedicated to you and to those who worry themselves unduly – even unto death!
Worries and miseries are twin evils that go hand in hand. They co-exist in this world. If you feel worried, you are miserable! If you are miserable, you are worried. We must face facts. Although we cannot run away from them, we must not let these twin evils of worry and misery overcome us. We must overcome them. We can do so by our own human efforts, correctly directed with determination and patience. With proper understanding and carefully applied intelligence, we should be able to subdue our emotional feelings and do away with worries and miseries.
“Your property will remain when you die. Your friends and relatives will follow you up to your grave. But only good or bad actions you have done during your life-time will follow you beyond the grave.”
Your wealth can decorate only your house but not you. Only your own virtue can decorate you. Your dress can decorate your body but not you. Only your good conduct can decorate you.
Control your mind
Man’s mind influences his body profoundly. If allowed to function the viciously and entertain unwholesome thoughts, mind can cause disaster, can even kill a being; but it can also cure a sick body.
Buddha says: “No enemy can harm one so much as one’s own thoughts of craving, thoughts of hate, thoughts of jealousy and so on.”
1 comments
Alright then.
7:41:55AM 23-9-2013 MALAYSIAN DATE AND TIME—anicca,dukkha , viparinamadhamma ; netam mama , neso’ham asmi,na meso attati.
How does one overcome the problem of stereotype-like interpretations of the Dhamma Vinaya?The “one size fits all” kind of mind-set.
There is also the problem of “under-representing” the meaning/scope of the words of the Tathagata Siddhartha Gotama/Sakyamuni.
One example is verse no.7 (and no.8)of the Metta Sutta.
No one in the Theravada has given explanations that this is the Mahakaruna-metta of the bodhisatta-like Dhamma Vinaya.Instead , verse no.7 is “glossed over” and the profound import/impact of verse 7 becomes unnnoticed/failed to be uncovered.DOES THIS DO JUSTICE TO THE METTA SUTTA?PLEASE ANSWER!
In the Mahayana and bodhisattvayana the attitude is to regard all sentient beings as having been ones parents.The fact that sentient beings have been ones parents is also to be found in the Pali Theravada Pitaka.
Then there is the Anattalakkhana Sutta which is “not appreciated”/”neglected”.The Ani Sutta and some other sutta from the Anguttara Nikaya shall serve as authority here.Bhikkhus–take note now!This sutta(Anattalakkhana Sutta and others) is similar to the Prajnaparamitahrdaya Sutra of the Mahayana tradition.
Then there is the Natha/Nayinda Avalokitesvara—was Avalokitesvara
worshipped on the island of Sri Lanka and Burma?
Indeed , how does one overcome/eradicate/be mindful of dogmatic “slants” and “skewed interpretations” with respect to the Buddha Dhamma Vinaya?
Then there seem to be groups that advocate “practice” to the exclusion of “study” , and vice-verse.Is this a balanced approach?
In the age of internet and superior media communications and in the light of the recent findings in neuroscience-“study” is mandatory , in addition to “practice”.Of course it also depends on how “practice” and “study” are defined by the various groups; but track record could serve as proof.
I would like to invite Bhikkhu Bodhi ,Bhikkhu Katurukunde Nyanananda and all the learned people(Pitakadharas,Bhanakas), as well as “forest dwellers”(aranyakas),
to criticize me with respect to the above.I need to purify my ignorance;but please bear in mind the Metta Sutta “anatimani”.
“MUSAVADA VERAMANI SIKKHAPADAM SAMADHIYAMI”.