Highest blessing

"Many deities and men, yearning after good, have pondered on Blessings. Tell me the highest Blessing!"

The Mangala Sutta is one of the most popular sources for conveying the social and ethical teachings of the Buddha. It is an expression of dhamma at its most straightforward. Esoteric and transcendental approaches to life are always difficult to digest for the "householder" who has to work for a living. In the sutta, the approach to life of the Tathaghata is expressed as simply as a plough cutting through the ground.  

Despite the many wealthy patrons attracted to the Buddha's message, (such as Anathapindika, mentioned in the text of the sutta), for most wandering ascetics following the noble homeless path, the support of ordinary farmers and workers must have been paramount. 
Nothing could be closer to the hearts of the agrarian proletariat of the Buddha's era - or at any time - than the concept of "mangala" or good fortune; both the blessing of its bright allure and its fickle evasiveness. In the Mangala Sutta however, fortune is not expressed as blind fate, or chance, the way it often is in many religions, in myths, in folk beliefs, even in serious philosophy. 
Fortune here, when sifted through the ever subtle screen of dhamma, is presented as a series of potential social actions, each one a plausible version of the kinds of everyday norms of any small, settled social cohort. What villager could disagree with the sentiment of any of its stanzas?  Who would say that they are not desirable, or achievable, with just a little diligence?
As if being retold in a village square, the sutta is presented like a scene from a key moment of a folk tale. A Deva, a mystical being, "of surpassing brilliance and beauty," asks the Buddha a key question. The well-gone one gives a simple and stainless series of replies that summarize the entire canon of his teachings: Etam mangalamuttamam - "This is the highest blessing!"

You can listen to it here:

	Monks of Abhayagiri - Mangala Sutta .mp3
	Found at bee mp3 search engine

• The Mangala Sutta text, plus commentary, translated by Narada Thera.
• For closer study, a careful analysis of the sutta by Thegon Sayadaw Ashin Nyanasarra.  
• An even more comprehensive study by Dr. R.L. Soni.

Photograph accreditation: At Jeta's Grove Savathi.

Treasure existence

Every being treasures its existence. Every being fears for its life and seeks to guard its treasure. Am I a thief, ready to steal another's treasure? Am I a bully, ready to bring fear to another? Am I a cowardly gang leader, ready with money or inducements to persuade others to steal or bully, creating fear on my behalf, merely to satisfy my craving, my lust, my greed, all to support a fragmentary delusion of sense desires? These are the thoughts that one may use to explain a decision not to eat meat. 

Many troubled questions arise around food. This is natural in a world where the senses are so frequently assaulted with images, words, aromas, sense impressions and consciousness incitements; all manufactured and presented in such enticing ways by the food-media industries. What to do in the face of such overwhelming odds? 

Panca sila are the five precepts every follower of dhamma must seek to observe in their daily life:

1. abandon the killing or harming of living beings 2. abandon stealing 3. abandon improper sexual conduct 4. abandon the telling of lies (abstention from impolite speech, abstention from setting people against each other, abstention from gossiping, abstention from backbiting) 5. abandon the use of intoxicants such as alcohol and harmful drugs

These are not commandments, but "Five Faultless Gifts" that when accepted and put into practice, become useful steps towards easing the burden of the usual round of socially-induced stress. Taking these steps cannot help but to add to the sense of well-being that induces one to go further along the path of pleasant work that is dhamma.

Would not the first precept suffice in relation to eating meat? Yes. However, the concept of killing carries with it the premise of defensibility, especially for those who are not fully aware of dhamma. That is to say, for example: if someone attacks someone I love, can I not act to kill in self-defence? What if I am starving, can't I kill then? These arguments run away from the point of easing stress and merely go towards views and positions of those not fully aware. Rather than trying to turn a ship in mid-stream, or to preach dhamma, or avoid entirely, all of which may perhaps cause the conversation to capsize, to sound evangelical, or to induce disharmony, it may be better to place the moral principle on sounder footing. Killing may be sometimes defensible in some people's minds, but the concept of theft is rarely so. No one wants to be seen as a thief. It is therefore hard to argue against the reasoning given above.

The sila panca are the basis of dhamma. Rather than becoming burdens, accepting their usefulness means the putting down of burdens. The greatest of these is the relief that flows from the putting down, the abandoning of, the causing of harm, either to oneself or to others. For further reading Thanissaro Bhikkhu  has written an eloquent outline of the healing power of the precepts in the face of our consumption seduced world.

Bhavattu sabbe mangalam.

Buddha dhamma is child's-play

From this, comes that. Buddha dhamma is child's-play. This is a controversial thing to say. Here is what is meant by it. When a child takes its first steps, it does so entirely with faith (saddha). Having decided for itself with its own wisdom (panna) to move away from the stress (dukkha) and helplessness of birth (jati), the child becomes determined to make an effort (viriya) to move towards its liberation (vimutti). Watching the concentration (samadhi) in its eyes and careful anticipation in its every movement is to see mindfulness (sati) in its purest form. The child falls, tries again, confidence increases. Joy (pamojja) at accomplishment, rapture (piti) at the sudden rush of new physical sensations (rupavedanakhanda), rapidly flow into alternating states of tranquillity (passaddhi) and happiness (sukkha) that are quite contagious for all nearby. This is easily understood as ordinary, mundane happiness. It is worth considering that sukha, the word for happiness in Pali, (the antonym of the “contemptible emptiness,” “difficult to endure” of stressful dukkha), means literally a “pleasant burden,” “easily endured” as an “enjoyable emptiness.” This seems to connect it etymologically not only with sukere, the Indo-European/Arabic root for sweet sugar, but also with the Latin succurrere, the root for the English word succour, meaning to help or give sweet relief. So it is that the smallest step on a child's journey gives sweet, if limited and transient relief when it is accomplished. So it is also with with the causal patterns of language and experience.

From this, comes that. The deepest dhamma knowledge at the very heart of the Buddha's gift to the world is the conditional causal patterning of “dependent arising” (paticcasamupadda). The understanding of the Four Noble truths, the Eightfold path, the very point of the Buddha's entire teaching, relies on grasping the causal patterning of experience. Transience (annicca), suffering (dukkha), and non-self (annatta) could perhaps be argued against as mere intellectual views, without them being given some solid grounding in a causal sequence able to demonstrate the rising and falling of samsaric suffering. More importantly, it helps to prove that no matter how contemptible and overwhelming the affliction of suffering (dukkha) seems, “dependent arising” (paticcasamupadda) means it is merely passing by; not a continuous, permanent reality but an empty phenomenon, a hollow chimera, a clouded delusion, a causally dependent chain of events, conventionally described as “beginning” with unknowing ignorance (avijja) and “ending” with the stress of suffering (dukkha). 
More important for the potential happiness of all beings in the world is the exposition of the reverse order, moving from suffering to transcendence. [You can listen here as the Upanisa Sutta skilfully draws out the liberating nature of this transcendent order in the Tathagata's own words. You can read Bhikkhu Bodhi's brilliant exposition of this sutta.]

From this, comes that. Just as the child finds its feet, so it is the seeker after liberation finds that with a little effort, a little confidence, a little concentration, and a little mindfulness, they are not trapped in an infant state, reduced to tears and struggle, but fully able to grasp the upright position. We have all successfully faced the varied trials of childhood accomplishment. What is so different with practising on a regular basis as an adult a little samatha and anapana meditation? You will find, right there in your heart/mind (citta), there is always a little childlike samadhi, a little smiling state of vipassana sukha waiting to be aroused and tasted. May all beings be happy.

All you need to know.

Is there a simple formula for successful meditation? What is the right view we need to have about the mind, the body, about dhamma?

Understand that dhamma means the entire contents of the mind. Explore the body, explore the feelings in the body, explore the mind and finally there is dhamma. In trying to see, to know the entire range of dhamma, what is it that prevents clarity? What dirt stains the window?

Many obstructions, or defilements (kilesas) arise in the natural turbulence of the untrained mind. Wipe these clean and a better view arises. The kilesas are synonymous with passion. They are causal factors for the arising of pain and the diminishing of happiness. There are three kilesas: greed (lobha), aversion (dosa), and delusion (moha). Each has many variations, many themes, many colours. All of these are seductive. Every one of us has felt their power: I want, I cannot get, I think you are responsible. I hate, I fear, I lust for revenge. The kilesas appeal to the senses. What the eye sees, the eye wants. When the ear hears, it responds. So it is also for all contact made through the senses of nose, mouth, skin, including contact of consciousness with consciousness. This contact at the sensory level is called phassa. It is like the sound made by a drumstick hitting the drum. The sound is in neither, yet there it is - boom! So it is with all the the sensory perceptions. Without discernment, they lead us to greed, hatred and delusion. We think we hear a sound and we march after it, ready to fight and die for what we believe is a noble cause, when we are really marching under the banner of lust, deceit, envy, infatuation, pride, fear, self-righteousness...

The Venerable Webu Sayadaw, (born in the Burmese Buddhist year 1257 - 17 February 1896- died 26 June 1977), pictured above at Jeta's Grove in Northern India, one of the special places of the Buddha's life, was very blunt about these defilements. His practice deeply influenced U Bha Khin and Goenkaji. As a result, many millions of Vipassana students breathe in harmony with this humble man's gentle and direct statements of truth about dhamma.

Following his practice, the way to deal with these kilesas is very straightforward. Every meditator, at every moment of every day must do the following: Grasp that the kilesas are there. Explore their extent. Contemplate the hold they have over you. Don't let such mind-made things become a distraction from the truth about the world. With regular practice of Anapana sati bhavana they will subside. The entire practice has been summarised thus: 

“Whenever we breathe in or out, the incoming and the outgoing air touches somewhere in or near the nostrils. The sensitive matter registers the touch of air. In this process, the entities touching are matter and the entity knowing the touch is mind. So do not go around asking others about mind and matter; observe your breathing and you will find out about them for yourselves. When the air comes in, it will touch. When the air goes out, it will touch. If you know this touch continuously, then greed (lobha), aversion (dosa), and delusion (moha) do not have the opportunity to arise, and the fires of these defilements will subside.” - Venerable Webu Sayadaw.

Print out those words, read them daily. Follow the directions and all will be well.This is all that is needed for successful meditation. It is all that is needed to truly know dhamma.To know dhamma is to know the entire teaching of the Buddha:

Yo kho Dhammaµ passati so mam passati
yo mam passati so Dhammaµ passati.

"Those who see Dhamma see me,
those who see me see Dhamma."

- Samyutta Nikaya III: Khandhavagga iv: The Elders: 5: Vakkali.

 May all beings be happy. Bhavatu sabbe mangalam!

With insight we are safe from pain

"The Buddha's teaching of Insight is — in as few words as possible — the training in knowledge and seeing of how it is that anything, whatever it may be whether objective or subjective, comes to be; how it acquires existence only through dependence on conditions, and is impermanent because none of the conditions for its existence is permanent; and how existence, always complex and impermanent, is never safe from pain, and is in need of a self — the will-o'-the-wisp idea, the rainbow mirage, which lures it on, and which it can never find; for the comforting illusion has constantly to be renewed. And that teaching also shows how there is a true way out from fear of pain. In its concise form this is expressed as the Four Noble Truths: the truth of suffering, the truth of suffering's origin (craving or need), the truth of suffering's cessation (through abandonment of craving), and the truth of the way leading to suffering's cessation. These four truths are called the teaching peculiar to Buddhas (Buddhanam samukkamsika-desana) since the discovery of them is what distinguishes Buddhas." Ñanamoli Thera -The Practice of Loving-Kindness (Metta): As Taught by the Buddha in the Pali Canon

The image above is probably not familiar to many who otherwise feel they have a good grasp of the central Buddhist conceptions, namely impermanence - annicca, suffering - dukkha, and non-self - annatta. Here the Buddha is represented as the Wheel of Dhamma atop a pillar. At the time this wonderfully dynamic image was being carved at Sanchi (1st-2nd century BCE) he was also being represented as a dome-shaped stupa, a bodhi tree, an oblong seat, or two horizontal parallel lines. This subtle, symbolic, non-human, aniconic representation of Gotama persisted for centuries after his death. This truth is hard to grasp, even hard to accept, for many modern explorers of dhamma, particularly those who are drawn towards a religious reverence for the practice of insight, who like to see in statues an embodiment of an ideal. For more than 2000 years the Buddha has been conceived of as an iconic image of a man in robes seated in the familiar lotus position, the eyes closed or partly open, the hands arranged in one of the classical symbolic gestures or mudra: both resting in the lap in meditation, one touching the ground to indicate the moment of enlightenment, or both arranged in a teaching or calming posture, the fingers joined or open depending on the knowledge or intention of the artist or the patron. There is a considerable literature on the emergence of this iconic image.(The link above is a good place to explore this fascinating story).

Stirring leaves

Suffering flows from unsatisfactory conditions. Just as leaves respond to the stirring wind, so mind bends to the unsatisfactory turbulence of its condition. What does the world look like if all unsatisfactory conditions are removed? From moment to moment the untrained mind busily runs back to reinvent the past, or forward to anticipate the future. It never seems to fix on the moment it leaves behind. Yet it is only in the present moment that thought can be caught and trained to consider itself as a thought; as a fleeting, transient event, one among many, rising and passing in a continuous stream of anicca - impermanence. This is the heart of dhamma - the reality of the universe. This is the impermanent always. This is where the mind is brought to with the enduring and effective technique of anapana and vipassana meditation. The technique is not in any way an end in itself. The intention, the goal and the means is to simply look at the breath rising and falling in order to focus the mind until it is steady, straight, strong and settled. From the calm mind rises equanimity. Faced with the equanimous mind, suffering flees. Craving, aversion and ignorance fade. Dhamma prevails. This is not an intellectual or a philosophical pursuit, nor is it spiritual in the sense of being derived from any religious experience. Awareness in the mind is entirely derived from the  experiential understanding of the elemental, physical nature of the universe: namely that water floods, fire burns, air flows, earth smothers. In the body, moisture rises in tears, drool, sweat; the body burns; cooled by air, its heat dissipates; dusty earth dries on the skin, ready to be washed clean. The leaves on the trees experience this same elemental interaction. However, humans alone are the only beings fortunate enough to be able to deploy the particular consciousness needed to truly articulate this understanding of dhamma.This is our kamma, our debt, our inheritence, it is also our opportunity. Why be troubled by suffering? If, as the Buddha demonstrated, it is simply a matter of taking right action, then these elemental factors that bind us to suffering can be dissected, dissolved, put in their place and finally removed as obstacles to happiness.

The end of craving

"Through countless births in the cycle of existence I have run in vain 

seeking the builder of this house and again and again I faced the suffering of new birth. Oh, housebuilder! Now you are seen! You shall not build again a house for me. All your beams are broken, the ridgepole is shattered. Mind has become free from conditioning; the end of craving has been reached."

These words of the Buddha on reaching enlightenment are beautiful in the original Pali. When understood, they resonate also in English. The house is the body, composed of mind and matter and the source of suffering. The house-builder is not a god or a prime mover in the universe, but rather the accumulated conditions of unsatisfactoriness that prompt suffering. The beams are the passions that bring craving and aversion, hence leading on to suffering. "Association with the loathed is suffering; disassociation from the loved is suffering," as Buddha Gotama said in his first discourse. In other words, we crave to get away from what we don't want; we equally crave to be closer to what we want. Both conditions bring suffering. The ridgepole is ignorance of this contradictory state of mind. These contradictory cravings, pursued in ignorance, build conditioned states- sankharas -that swell up and blossom unexpectedly like ugly flowers, giving off the perfume of hate, greed, envy, jealousy, pride, fear and infatuation. We are each the house-builders of our own suffering. Once this is seen through the experience of observation, guided by the eight-fold path, the mind has the possibility of becoming freed from clinging, freed from suffering. Sankharas continue to arise in every being, even in Buddhas, but seen for what they truly are, as transient states that arise and pass like the breath, they become nothing more than tea leaves floating to the surface of the cup. They can be removed without effort. Like the leaves that made the tea, they have served their purpose. Like the leaves that made the tea, they did not begin as impurities, but as actions taken, as inclinations followed, as desires unrestrained. Take the time to learn more about this as if the matter were urgent. Dhamma will always exist. However, the right conditions for taking this sweet medicine may soon change, perhaps not for the better. Bhavatu sabbe mangalam!