( Ledi Sayadaw )
“Immorals are also causally related, by way of more powerful sufficing condition, to morals. For instance, some on this earth, having done wrong, repent their deeds and better themselves to shun out all such evil deeds, by moral acts such as giving charity, observing the precepts and practicing jhana and magga. Thus the evil deeds they have done are related, by way of a stronger sufficing condition, to moral acts they cultivate later.”
The Buddhist Philosophy of Relations
9. Upanissaya-Paccaya: The Relation of Sufficing Condition
Any kind of material form whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it is with proper wisdom thus :
‘This is not mine, this I am not, this is not my self.’
[This includes] Material form, feeling, perception, formations and consciousness.
Majjhima Nikaya : 62 : Maharahulovada Sutta
(The Greater Discourse of Advice to Rahula)
“Ditte dittha-mattam bhavissati.
Sute suta-mattam bhavissati.
Mute muta-mattam bhavissati.
Vinnate vinnata-mattam bhavissati.”
In sight is just the seen.
In sound is just the heard.
In thinking is just the thought.
In cognizing is just the cognized.
EIGHT JHĀNAS – In the Pāli canon the Buddha describes eight progressive states of absorption meditation or jhāna. Four are considered to be meditations of form (rūpa jhāna) and four are formless meditations (arūpa jhāna). The first four jhānas are said by the Buddha to be conducive to a pleasant abiding and freedom from suffering. The jhānas are states of meditation where the mind is free from the five hindrances — craving, aversion, sloth, agitation and doubt — and (from the second jhāna onwards) incapable of discursive thinking. The deeper jhānas can last for many hours. Jhāna empowers a meditator’s mind, making it able to penetrate into the deepest truths of existence.
There are four deeper states of meditative absorption called “the immaterial attainments.” Sometimes these are also referred to as the “formless” jhānas (arūpa jhānas) in distinction from the first four jhānas (rūpa jhānas). In the Buddhist canonical texts, the word “jhāna” is never explicitly used to denote them, but they are always mentioned in sequence after the first four jhānas. The enlightenment of complete dwelling in emptiness is reached when the eighth jhāna is transcended.
200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
204. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Wise.
187. Even in the heavenly pleasures, there is no lasting satisfaction. The wise one who is fully awakened delights only in the destruction of all desires.
212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.
236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
238. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.