Surf: "Foam" (sutra)

Amber Larson, Dhr. Seven, Ashley Wells, CC Liu (eds.), Wisdom Quarterly, Ven. Thanissaro (trans.), WatMetta.org, Phena Sutta: Foam (SN 22.95) SUMMER SOLSTICE

If samsara is a "sea," a deluge, a flood, then what is the foam in the surf? (loltops.org)

  

Saltwater Buddha (jaimalyogis.com)

On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges river. There he addressed the monastics:

"Meditators, suppose a large glob of foam were floating down this Ganges river, and a person with good eyesight were to see it, observe it, and examine it. To one seeing, observing, closely examining it, it would appear empty, void, without substance. For what substance would there be in a glob of foam?

"In the same way, a meditator sees, observes, and closely examines any FORM of the past, future, or present, internal (inside oneself) or external, gross or subtle, mundane or sublime, far or near. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in form?

 

"Now suppose that in the autumn -- when it is raining in large, heavy drops -- a water bubble were to appear and disappear on the water, and a person with good eyesight were to see, observe, and closely examine it. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in a water bubble?
 

"In the same way, a meditator sees, observes, and closely examines any FEELING of the past, future, or present, internal or or external, gross or subtle, mundane or sublime, far or near. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in feeling?

 

Los Angeles Yoga (layoga.com)

"Now suppose that in the last month of the hot season (the summer) a mirage were shimmering, and a person with good eyesight were to see, observe, and closely examine it. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in a mirage?

"In the same way, a meditator sees, observes, and closely examines any PERCEPTION of the past, future, or present, internal  or external, gross or subtle, mundane or sublime, far or near. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in perception?

 

"Now suppose that a person desiring heartwood, on a quest for heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There one might see a large banana tree -- straight, young, of enormous height. One would cut it at the root and chop off the top. Having done so one would peel away the outer skin. And doing so one would not find even sapwood, to say nothing of heartwood.

Summer sun (Michelle Novak/almanac.com)

"Then a person with good eyesight would see, observe, and closely examine it. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in a banana tree?

"In the same way a meditator sees, observes, and closely examines any FORMATIONS of the past, future, or present, internal or external, gross or subtle, mundane or sublime, far or near. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in formations?

 

"Now suppose a magician or magician's apprentice were to display a magic trick at an intersection, and a person with good eyesight were to see, observe, and closely examine it. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in a magic trick?

(OCCUPY.COM)

"In the same way a meditator sees, observes, and closely examines any CONSCIOUSNESS of the past, future, or present, internal or external, gross or subtle, mundane or sublime, far or near. To one seeing, observing, and closely examining it, it would appear empty, void, without substance. For what substance would there be in consciousness?

• Form, Feeling, Perception, Formations, and Consciousness are the Five Aggregates, the Five Groups of Existence

"Seeing things thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. 

"And disenchanted, one grows dispassionate. Through dispassion, one is released. With release there arises the knowledge, 'Released.' One discerns that 'Birth is ended, the supreme life fulfilled, the task done. There is nothing further for this world.'"

 

Sun salutation on the sea (shareitfitness)

This is what the Blessed One said, and having said it, the Wayfarer (Well-Gone One), the Teacher, further uttered these verses:

 

Form is like a glob of foam;

feeling, a bubble;

perception, a mirage;

formations are like a banana tree;

consciousness, a magic trick --

This was taught by the Kinsman of the Sun.

However one observes them,

Closely examines them,

They are empty,

Void to whoever sees them (penetrates them with insight).

"Beginning with the body as taught by the Wise One:

When abandoned by three things --

Life, warmth, and consciousness --

Form is rejected, cast aside.

When bereft of these it lies thrown away,

Senseless, food for others.

That is how it goes:

It's a magic trick, an idiot's babbling.

It's said to be a murderer (See Yamaka Sutra, SN22).

 

No substance here is found.

So a meditator, persistence aroused, should view

The aggregates by day and night, mindful, alert;

One discards all fetters, all bonds;

One makes oneself one's own guide;

One lives as if one's head (hat, headdress, turban) were on fire --

In hopes of that state where there is no falling away.

The Affection Sutra

Ashley Wells, Dhr. Seven, Wisdom Quarterly; "Discourse on Affection" (Pema Sutta, AN 4.200)

Gazing at the massive Buddha at Thimphu in Bhutan (Nikolas Schrader)

 
"Meditators, four things are born. What are the four? [More] affection is born of affection. Aversion is born of affection. Affection is born of aversion. And aversion is born of aversion.
 
What?

"How is affection born of affection? An individual is [considered] pleasing, appealing, and charming. Others treat that person as pleasing, appealing, and charming, and someone thinks, 'This individual is pleasing, appealing, and charming to me [too. After all,] others treat this individual this way.'  One gives rise to affection. This is how affection is born of affection [popularity].

 

"How is aversion born of affection? An individual is pleasing, appealing, and charming to someone. Yet others treat that individual as displeasing, unappealing, and not charming, and one thinks, 'This individual is pleasing, appealing, and charming to me, yet others treat this individual as displeasing, unappealing, and not charming.' One gives rise to aversion for them. This is how aversion is born of affection.

 

I'm not an attention hog. My meditation and yoga are really cooking (Hilaria Baldwin)

 
"How is affection born of aversion? An individual is displeasing, unappealing, and not charming to someone. And others treat that individual as displeasing, unappealing, and not charming, and one thinks, 'This individual is displeasing, unappealing, and not charming to me, and others treat this individual as displeasing, unappealing, and not charming.' One gives rise to affection for them. This is how affection is born of aversion.

 

"How is aversion born of aversion? An individual is displeasing, unappealing, and not charming to someone, yet others treat that individual as pleasing, appealing, and charming, and one thinks, 'This individual is displeasing, unappealing, and not charming to me, yet others treat this individual as pleasing, appealing, and charming.' One gives rise to aversion for them. This is how aversion is born of aversion.

 

"Meditators, these are four things that are born.

 

"Now, when a meditator, withdrawn from sensuality, withdrawn from unskillful states, enters and remains in the first meditative absorption (jhana) -- with rapture and bliss born of withdrawal, accompanied by initial and sustained attention -- then any affection born of affection does not arise. Any aversion born of affection... any affection born of aversion... any aversion born of aversion does not arise.

 

"When a meditator... enters and remains in the second meditative absorption... enters and remains in the third meditative absorption... enters and remains in the fourth meditative absorption, then any affection born of affection does not arise. Any aversion born of affection... any affection born of aversion... any aversion born of aversion does not arise.

 

"When a meditator, by abandoning mental defilements, enters and remains in the defilement-free release of the heart and release by wisdom, having known and verified them for oneself right here and now, then any affection born of affection is abandoned, its root destroyed, made like a palmyra stump [a tree that does not regrow when topped off], deprived of supporting conditions, not destined for rearising. Any aversion born of affection... any affection born of aversion... any aversion born of aversion is abandoned, its root destroyed, made like a palmyra stump, deprived of supporting conditions, not destined for rearising.

 

"This is said to be a meditator who does not draw in, does not push away, does not smolder, does not flare up, and does not burn [again].

 

Self

1,000 alabaster Buddha statues (LarryE251/flickr.com)

 
"How does a meditator pull in? One assumes FORM to be THE SELF, or the self as possessing form, or form as in the self, or the self as in form. One assumes FEELING to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. One assumes PERCEPTION to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. One assumes FORMATIONS to be the self, or the self as possessing formations, or formations as in the self, or the self as in formations. One assumes CONSCIOUSNESS [as happens in Hinduism and therefore in Mahayana Buddhism] to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a meditator pulls in.

 

Kwan Yin meditation (buddhism.about.com)

"How does one not pull in? A meditator does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. One does not assume feeling to be the self... does not assume perception to be the self... does not assume formations to be the self... does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how one does not pull in.

 

"How does a meditator push away? A meditator returns insult to one who has given insult, returns anger to one who is angry, quarrels with one who is quarreling. This is how one pushes away.

 

"How does one not push away? A meditator does not return insult to one who insults, does not return anger to one who is angry, does not quarrel with one who is quarreling. This is how one does not push away.

 

"How does one smolder? One may reason, There being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this'... 'I am otherwise'... 'I am bad'... 'I am good'... 'I might be'... 'I might be here'... 'I might be like this'... 'I might be otherwise'... 'May I be'... 'May I be here'... 'May I be like this'... 'May I be otherwise'... 'I will be'... 'I will be here'... 'I will be like this'... 'I will be otherwise.'

 

"How does one not smolder? One knows, There not being 'I am,' there does not come to be 'I am here,' there does not come to be 'I am like this'... 'I am otherwise'... 'I am bad'... 'I am good'... 'I might be'... 'I might be here'... 'I might be like this'... 'I might be otherwise'... 'May I be'... 'May I be here'... 'May I be like this'... 'May I be otherwise'... 'I will be'... 'I will be here'... 'I will be like this'... 'I will be otherwise.'

 

"How does one flare up? One reasons, There being 'I am because of this (or by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this'... 'I am otherwise because of this'... 'I am bad because of this'... 'I am good because of this'... 'I might be because of this'... 'I might be here because of this'... 'I might be like this because of this'... 'I might be otherwise because of this'... 'May I be because of this'... 'May I be here because of this'... 'May I be like this because of this'... 'May I be otherwise because of this'... 'I will be because of this'... 'I will be here because of this'... 'I will be like this because of this'... 'I will be otherwise because of this.'

 

"How does one not flare up? One knows, There not being 'I am because of this (or by means of this),' there does not come to be 'I am here because of this,' there does not come to be 'I am like this because of this'... 'I am otherwise because of this'... 'I am bad because of this'... 'I am good because of this'... 'I might be because of this'... 'I might be here because of this'... 'I might be like this because of this'... 'I might be otherwise because of this'... 'May I be because of this'... 'May I be here because of this'... 'May I be like this because of this'... 'May I be otherwise because of this'... 'I will be because of this'... 'I will be here because of this'... 'I will be like this because of this'... 'I will be otherwise because of this.'

 

"How does one burn? A meditator's conceit (mana) of 'I am' is not abandoned, its root destroyed, made like a palmyra stump, deprived of supporting conditions, not destined for rearising. This is how one burns.

 

"How does one not burn? A meditator's conceit of 'I am' is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. This is how one does not burn."

All Civilizations (and Self) Must Fall (video)

Dhr. Seven and Amber Larson, Wisdom Quarterly

(B1) The seafaring Aegean civilization (a general term for the Bronze Age civilizations of Greece around the Aegean Sea, the Minoan, Mycenaean or Crete, the Cyclades, and the Greek mainland) destroyed ancient Egypt. Crete is associated with the Minoan civilization from the Early Bronze Age around 1200 BCE.

One facet of the universe, along with being ultimately impersonal and disappointing, is that it is impermanent. This radical flux, or constant state of change, leads to a wearing away of larger structures, such as entire human civilizations. They may last thousands of years, but that is of course only in the sense of continuity. They, in fact, do not last two consecutive days. This is the ever present change or flux the Buddha refers to as anicca. 

The ancient Greek and Egyptian civilizations fused at Thonis-Heracleion (Hilti)

 

Insight into this is liberating when it leads to dispassion and letting go, accompanied by the realization that it is in a sense unreal as well. All formations (compounded things, composites, constructions, fabrications) are unreal. What is true for the micro is true for the macro. The Buddha focused on psychological phenomena, on what we regard as "self," those things we feel closest to and identify with. On a grander scale and much more obvious to our investigations is the fact that large things fall apart, dissolve, crumble away. If we cannot accept that this happens to the greatest of humans, the most glorious "gods" (brahmas and devas in space), the loftiest of plans, it will be very hard to accept the fact that -- and this is verifiable through vipassana -- it is true of I, me, and mine.

Monuments in Egypt are far older than ancient Egypt. They actually go back 10,000+ years, but to say so and show the evidence is to step into the realm of "forbidden" archeology.

 

(AW) "The True Story of Troy" documentary: It's the site of history's most legendary war and the Western world's oldest "adventure" story. According to myth it began with a rigged beauty contest and ended with a giant wooden Trojan horse unleashing utter destruction. Now archaeologists and literary detectives and military analysts are uncovering evidence suggesting the war was really waged. From archaeological trenches at ancient Troy and the citadel fortress of King Agamemnon from Homer to Hollywood, we search for Troy.

 

Khmer King Yayavarmann VII, Bayon temple, Angkor Wat, Cambodia (platonkohphoto/flickr)

  

End of Khmer Rouge (Hanumann/flickr)

When Buddhism ultimately says there is "no soul" (anatta) it is not aligning with materialistic science and its annihilationist view of the afterlife -- that we all die and it ends here in a pile of ashes. 

When Buddhism conventionally says there is a "soul" (atta), it is not aligning with Abrahamic religions and their eternalist view of the afterlife -- that we all die and it continues from here because an imperishable part of us goes on to one more rebirth in heaven or hell.

Who am I? Five Aggregates

Ultimately, that amalgamation of heaps of (1) form (the four primary material elements) and the four primary components of mentality), (2) feeling, (3) perception, (4) mental formations, and (5) consciousness we call body and mind, the "soul" or "self" is ultimately not what it seems.

 

Some of the treasures recovered from the Greco-Egyptian civilization (Franck Goddio)

  

These are opposite views, so how could the Buddha not side with either? That's a logical fallacy surely? It may seem like a paradox or sophistry. But we can rest assured that it is neither. When we realize for ourselves the reality we, too, can get to sounding like mystic or Zen koan writer. It really is not this way, and it really is not the other way either. Indeed, there is no self (ultimately speaking), and there are countless rebirths. We do not die at death...except that we are dying at every single moment, and physical death is one of those moments, too. There is continuity. But what "continues" or seems to continue is not the exact same thing, is not some imperishable "soul" as Hindus, Jains, and the Abrahamic faiths maintain. 

Khmer (Cambodian) Empire may have come to Olmec Mesoamerica

Buddha, Ladakh, Likir Gompa (Ifphotos/flickr)

Buddhism is unique in this assertion -- that there is no ego, no personality, nothing to cling to. Letting go is NOT possible by an act of will. Only liberating-insight can bring it about. Fortunately, it is also possible to gain an intellectual grasp of the Teaching, the Dharma, but a mere intellectual grasp will never do to reach enlightenment. 

We must know-and-see, that is, directly experience the truth. And the truth will set us free from the illusion we currently feel so utterly trapped by. Only insight into the truth can do it, and for mindfulness of body, sensations, mind, and phenomena to produce liberating-insight, we need a great deal of calm, serenity, tranquility.

If we are motivated by disappointment (dukkha), suffering, a strong desire to escape, this craving may do more to ultimately obstruct us just as it helped get us very far along the Path. We need not "want" the truth to be true. The truth is true regardless. And if the heart/mind is calm, absorbed, purified by concentration and applies these four kinds of intensive mindfulness, it will produce insight. One of the most amazing things the Buddha ever said occurs in the discourse on the Four Foundations of Mindfulness. It ends with the Buddha guaranteeing that whosoever practices correctly according to these instructions for seven years...not even seven years but just seven days will surely break through to the truth, will surely gain at least one of the stages of enlightenment and thereby make an end to all suffering.