Wednesday, 31 October 2012

«Буддизм: основы пути», Урген Сангхаракшита


Буддизм — это религия или философия? В чем основная разница между традициями Хинаяны, Махаяны и Ваджраяны? Обязательно ли нужно становиться монахом, чтобы практиковать буддизм? И, наконец, что такое буддизм? Это одни из немногих вопросов, сбивающих с толку всех интересующихся этой великой духовной традицией.

Книга «Буддизм: основы пути» - это удобная для чтения антология, являющаяся ясным и надежным проводником по многим граням буддизма: будь то Просветление самого Будды; путь практики, начинающийся с этики и приводящий через медитацию к мудрости; или природа и форма сообщества тех, кто следует пути.

После двадцати лет, проведенных в Индии с учителями всех основных традиций, Урген Сангхаракшита возвратился в Англию, чтобы основать там буддийскую общину «Триратна», в которой сейчас насчитывается более 60 центров по всему миру. Автор более 50 книг по буддизму, он глубоко уважается за свою интерпретацию основных учений буддизма в форме, доступной для современного мира.

Перевод с английского: А. Мевченко.

Sunday, 29 July 2012

Что такое медитация? Учитесь медитировать.



Что такое медитация? Как правильно медитировать? Учитесь медитировать с помощью Суваннавиры, члена буддийского ордена "Триратна", который уже двадцать лет практикует медитацию и 10 лет преподает её в Париже и в Москве.

Я буду объяснять для начинающих: поза для медитации и что надо делать во время медитации. Также будет полезно, если вы регулярно медитируете и практикуете с другими.

Это - видео урок медитации "осознанное тело", которая является подготовкой для других практик буддийской медитаций - таких, как "осознанное дыхание" и "метта бхавана". Практика помогает в духовном развитии, глубоком расслаблении и свобождении от боли.

Вы можете также учиться медитировать в Москве:
http://buddhayana.ru/новости/items/медитация-буддтзи-в-москве-1.html

Видео - Патрик Ланж, снятое в Сопатовиче, Польша.

How to meditate? A guided meditation.




How to meditate? What is meditation? Find out for yourself and learn to meditate, even if you have never tried before, with this Guided Meditation. Everything is explained for you to immediately start a full length Mindfulness of the Body, or Body Scan. Included is an introduction to good posture, how to be upright and comfortable, during meditation.

You can also continue to practise along with this video long after your first attempt, or if you have learnt the basics of meditation and would like the support of meditating 'with others' or in a more structured way.

This meditation can be used as a preparation for other Buddhist meditations, and Buddhist spiritual practice in general; or simply as a way to relax more deeply and reduce stress for those of any religious or political persuasion.

The meditation is led by Suvannavira, member of the Triratna Buddhist Order, who has been meditating for over 20 years, and teaching meditation and Buddhism in Paris and Moscow for 10. You can also watch this video in French or Russian.

For details of Meditation Classes near you click here:
http://thebuddhistcentre.com/text/triratna-around-world

Video by Patryk Lange. Filmed at Sopatowiec, Poland.

Friday, 11 May 2012

Majjhima Nikaya 26: Ariyapariyesana Sutta, The Noble Quest


Adapted from translations from the Pali by Thanissaro Bhikkhu and David W. Evans.

Thus have I heard,
Once the Blessed One was staying at Savatthi, in the Jeta Grove, at Anathapindika's park.  Then early in the morning, having put on his robes and carrying his bowl and outer robe, he went into Savatthi for alms.

Then a number of Bhikkhus went to the Venerable Ananda and said:
"It has been a long time, friend Ananda, since we have heard a Dhamma talk in the Blessed One's presence.
It would be good if we could get to hear a Dhamma talk in the Blessed One's presence."

"In that case, venerable ones, go to the hermitage of Rammaka the brahman.
Perhaps you will get to hear a Dhamma talk in the Blessed One's presence."

"As you say, friend," the Bhikkhus replied to the Venerable Ananda and left.

Then the Blessed One, having gone for alms, after his meal, on returning from his alms round, said to the Venerable Ananda:
"Ananda, let's go to the Eastern Park, the palace of Migara's mother, for the day's abiding."

"As you say, lord," the Venerable Ananda replied to the Blessed One.

So the Blessed One, together with the Venerable Ananda, went to the Eastern Park, the palace of Migara's mother, for the day's abiding.
Then in the evening, emerging from seclusion, he said to the Venerable Ananda:
"Ananda, let's go to the Eastern Gatehouse to bathe our limbs."

"As you say, lord,"
the Venerable Ananda replied to the Blessed One.

So the Blessed One, together with the Venerable Ananda, went to the Eastern Gatehouse to bathe his limbs.
Having bathed his limbs at the Eastern Gatehouse, coming out of the water, he stood in his lower robe, drying his limbs.

Then the Venerable Ananda said to him:
"Lord, the hermitage of Rammaka the brahman is not far away.
Pleasing is the hermitage of Rammaka the brahman.
Delightful is the hermitage of Rammaka the brahman.
It would be good if the Blessed One went to the hermitage of Rammaka the brahman out of compassion."
The Blessed One consented in silence.

So the Blessed One went to the hermitage of Rammaka the brahman.
Now at that time a number of Bhikkhus had gathered in the hermitage of Rammaka the brahman for a Dhamma discussion.
The Blessed One stood outside the door waiting for the discussion to end.
On knowing that the discussion had ended, clearing his throat, he tapped at the door.
The Bhikkhus opened the door for him.
Entering the hermitage of Rammaka the brahman, the Blessed One sat down on a ready made seat.
As he was sitting there, he addressed the Bhikkhus:
"For what discussion are you gathered together here?
In the midst of what discussion have you been interrupted?"

"Lord, our interrupted Dhamma discussion was about the Blessed One himself, and then the Blessed One arrived."

"Good, Bhikkhus.
It's fitting that you, as sons of good families who have gone forth out of faith from home to the homeless life, should gather for Dhamma discussion.
When you have gathered you have two purposes:
either Dhamma discussion or noble silence.

"Bhikkhus, there are these two quests: the ariyan and the unariyan. And what is the unariyan quest?

There is the case where a person, being subject himself to birth, seeks happiness in what is likewise subject to birth.
Being subject himself subject to aging, seeks happiness in what is likewise subject to aging.
Being subject himself to illness, seeks happiness in what is likewise subject to illness.
Being subject himself to death, seeks happiness in what is likewise subject to death.
Being subject himself to sorrow, seeks happiness in what is likewise subject to sorrow.
Being subject himself to defilement, seeks happiness in what is likewise subject to defilment.

"And what may be said to be subject to birth?
Spouses and children are subject to birth, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, and gold and silver are subject to birth.  Subject to birth are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to birth.

"And what may be said to be subject to aging, to illness, to death, to sorrow, to defilement?
Spouses and children, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, and gold and silver are subject to aging, to illness, to death, to sorrow, to defilement.  Subject to aging, to illness, to death, to sorrow, to defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject  to aging, to illness, to death, to sorrow, to defilement, seeks what is likewise subject to aging, to illness, to death, to sorrow, to defilement.
This is unariyan quest.

"And what is the ariyan quest?
There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled release from bondage: Nirvana. Himself being subject to aging, to illness, to death, to sorrow, to defilement, seeing the drawbacks of aging, of illness, of death, of sorrow, of defilement, seeks the unaging, disease-free, deathless, sorrow-less, undefiled, unexcelled release from bondage: Nirvana.
This is the ariyan quest.

"I, too, Bhikkhus, before my Enlightenment, when I was an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging, to illness, to death, to sorrow, to defilement, I sought happiness in what was likewise subject to illness, to death, to sorrow, to defilement.

Then the thought occurred to me:
'Why do I live like this?  What if I, being subject myself to birth, seeing the drawbacks of birth, were to seek the unborn, unexcelled release from bondage:Nirvana? What if I, being subject myself to aging, to illness, to death, to sorrow, to defilement, seeing the drawbacks of aging, of illness, of death, of sorrow, of defilement, were to seek the unaging, disease-free, deathless, sorrow-less, unexcelled release from bondage: Nirvana?'

"So, at a later time, while still young, a black-haired young man, endowed with the blessings of youth, in early manhood — and while my parents, unwilling, were crying with tears streaming down their faces — I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.

"Having thus gone forth in search of what is skilled, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him:
'Friend Kalama, I want to practice this dhamma and discipline.'

"When this was said, he replied to me:
'You may stay here, my friend. This dhamma is such that an intelligent man can soon learn and experience his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned this dhamma. As far as mere verbal mastery and repetition, I could speak the words of knowledge, the words of an elder, and I could claim that I knew and saw — I, along with others.

"I thought:
'It isn't through mere faith alone that Alara Kalama declares:
"I have learned and experienced this dhamma, having realized it for myself through direct knowledge."
Certainly he lives knowing and seeing this dhamma.'
So I went to him and said:
'To what extent do you declare that you have learned and experienced this dhamma?'
When this was said, he declared the sphere of no-thing-ness.

"I thought:
'Not only does Alara Kalama have faith, I too have faith.
'Not only does Alara Kalama have energy, I too have energy.
'Not only does Alara Kalama have mindfulness, I too have mindfulness.
'Not only does Alara Kalama have concentration, I too have concentration.
'Not only does Alara Kalama have wisdom, I too have wisdom.
What if I were to strive to realize for myself this dhamma that Alara Kalama declares he has learned and experiences, having realized it for himself through direct knowledge.'
So it was not long before I quickly learned and experienced in this dhamma, having realized it for myself through direct knowledge.
I went to him and said:
'Friend Kalama, is this the extent to which you have learned and experinced this dhamma, having realized it for yourself through direct knowledge?'
"'Yes, my friend...'
"'This, friend, is the extent to which I, too, have learned and experienced this dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the dhamma I declare I have learned and experienced, having realized it for myself through direct knowledge, is the dhamma you declare you have learned and experienced, having realized it for yourself through direct knowledge. And the dhamma you declare you have learned and experienced, having realized it for yourself through direct knowledge, is the dhamma I declare I have learned and experienced, having realized it for myself through direct knowledge.
The dhamma I know is the dhamma you know; the dhamma you know is the dhamma I know.
As I am, so are you; as you are, so am I.
Come friend, let us now lead this community together.'

"In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and paid me a great honor.
But the thought occurred to me:
'This dhamma leads not to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to Enlightenment, nor to Nirvana,
but only to reappearance in the sphere of no-thing-ness.'
So, dissatisfied with that dhamma, I left.

"Having thus gone forth in search of what is skilled, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him:
'Friend Ramaputta, I want to practice this dhamma and discipline.'

"When this was said, he replied to me:
'You may stay here, my friend. This dhamma is such that an intelligent man can soon learn and experience his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned this dhamma. As far as mere verbal mastery and repetition, I could speak the words of knowledge, the words of an elder, and I could claim that I knew and saw — I, along with others.

"I thought:
'It isn't through mere faith alone that Uddaka Ramaputta declares:
"I have learned and experienced this dhamma, having realized it for myself through direct knowledge."
Certainly he lives knowing and seeing this dhamma.'
So I went to him and said:
'To what extent do you declare that you have learned and experienced this dhamma?'
When this was said, he declared the sphere of neither perception nor non-perception.

"I thought:
'Not only does Uddaka Ramaputta have faith, I too have faith.
'Not only does Uddaka Ramaputta have energy, I too have energy.
'Not only does Uddaka Ramaputta have mindfulness, I too have mindfulness.
'Not only does Uddaka Ramaputta have concentration, I too have concentration.
'Not only does Uddaka Ramaputta have wisdom, I too have wisdom.
What if I were to strive to realize for myself this dhamma that Uddaka Ramaputta declares he has learned and experiences, having realized it for himself through direct knowledge.'
So it was not long before I quickly learned and experienced in this dhamma, having realized it for myself through direct knowledge.
I went to him and said:
'Friend Ramaputta, is this the extent to which you have learned and experinced this dhamma, having realized it for yourself through direct knowledge?'
"'Yes, my friend...'
"'This, friend, is the extent to which I, too, have learned and experienced this dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the dhamma I declare I have learned and experienced, having realized it for myself through direct knowledge, is the dhamma you declare you have learned and experienced, having realized it for yourself through direct knowledge. And the dhamma you declare you have learned and experienced, having realized it for yourself through direct knowledge, is the dhamma I declare I have learned and experienced, having realized it for myself through direct knowledge.
The dhamma I know is the dhamma you know; the dhamma you know is the dhamma I know.
As I am, so are you; as you are, so am I.
Come friend, let us now lead this community together.'

"In this way did Uddaka Ramaputta, my teacher, place me, his pupil, on the same level with himself and paid me a great honor.
But the thought occurred to me:
'This dhamma leads not to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to Enlightenment, nor to Nirvana,
but only to reappearance in the sphere of neither perception nor non-perception.'
So, dissatisfied with that dhamma, I left.

"In search of what is skilled, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela. There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides.

The thought occurred to me:
'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides.
This is just right for the striving of a man intent on striving.'
So I sat down right there, thinking:
'This is just right for striving.'

Then, Bhikkhis, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled release from bondage: Nirvana, I reached the unborn, unexcelled release from bondage: Nirvana. Being myself subject to aging, to illness, to death, to sorrow, to defilement, seeing the drawbacks of aging, of illness, of death, of sorrow, of defilement, seeking the unaging, disease-free, deathless, sorrow-less, undefiled, unexcelled release from bondage: Nirvana, I reached the unaging, disease-free, deathless, sorrow-less, undefiled, unexcelled release from bondage: Nirvana.

Knowledge and vision arose in me:
'Unshakeable is my release.
This is the final birth.
There is now no further becoming.'

"Then the thought occurred to me:
'This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, exalted, beyond the scope of reason, subtle, to-be-experienced only by the wise.
But this generation delights in attachment, is excited by attachment, enjoys attachment.
For them, it is hard to discern the conditioned nature of things, and their causes.
For them, it is hard to discern the calming of all tendencies, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nirvana.
And if I were to teach the Dhamma and others would not understand me, that would be tiresome for me, troublesome for me.'

"Just then these verses, unspoken in the past, unheard before, occurred to me:

'Enough now with teaching what only with difficulty I reached.
This Dhamma is not easily realized by those overcome with aversion & passion.
What is abstruse, subtle, deep, hard to see, going against the flow —
those delighting in passion, cloaked in the mass of darkness, won't see.'

"As I reflected thus, my mind inclined to dwelling at ease, not to teaching the Dhamma.

"Then Brahma Sahampati, having known with his own awareness the line of thinking in my awareness, thought:
'The world is lost! The world is destroyed!
The mind of the Tathagata, the Arahant, the Truely Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!'
Then, just as a strong man might extend his flexed arm or flex his extended arm,
Brahma Sahampati disappeared from the Brahma-world and appeared in front of me.
Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted me with his hands before his heart, and said to me:
'Lord, let the Blessed One teach the Dhamma!
Let the One-Well-Gone teach the Dhamma!
There are beings with but little dust in their eyes who are falling away because they do not hear the Dhamma.
There will be those who will understand the Dhamma.'

"That is what Brahma Sahampati said.
Having said that, he further said this:

'In the past there appeared among the Magadhans an impure Dhamma devised by the stained.
Throw open the door to the Deathless!
Let them hear the Dhamma realized by the Stainless One!

Just as one standing on a mountain summit might see people all around below,
So, O wise one, with all-around vision, ascend the palace fashioned of Dhamma.
Free from sorrow, behold the people submerged in sorrow, oppressed by birth and aging.

Rise up, hero, victor in battle!
O Teacher without debt in the world, walk in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.'

"Then, having understood Brahma's entreaty, out of compassion for beings, I surveyed the world with the eye of an Awakened One.
As I did so, I saw beings with but little dust in their eyes and those with much,
those with keen faculties and those with dull,
those with good attributes and those with bad,
those easy to teach and those hard,
some of them seeing disgrace and danger in the other world.

Just as in a pond of blue or red or white lotuses,
some lotuses — born & growing in the water — might flourish while immersed in the water, without rising up from the water;
some might stand at an even level with the water;
while some might rise up from the water and stand without being smeared by the water —
so too, surveying the world with the eye of an Awakened One,
I saw beings with but little dust in their eyes and those with much,
those with keen faculties and those with dull,
those with good attributes and those with bad,
those easy to teach and those hard,
some of them seeing disgrace and danger in the other world.

"Having seen this, I answered Brahma Sahampati in verse:
'Open are the doors to the Deathless to those with ears.
Let them show their faith.
Perceiving trouble, O Brahma,
I did not tell people the refined, sublime Dhamma.'

"Then Brahma Sahampati, thinking:
'The Blessed One has given his consent to teach the Dhamma,'
bowed down to me and, circling me on the right, disappeared right there.

"Then the thought occurred to me:
'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?'

Then the thought occurred to me:
'This Alara Kalama is wise, competent, intelligent.
He has long had but little dust in his eyes.
What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.'

Then devas came to me and said:
'Lord, Alara Kalama died seven days ago.'

And knowledge and vision arose within me:
'Alara Kalama died seven days ago.'

The thought occurred to me:
'A great loss has Alara Kalama suffered. If he had heard this Dhamma, he would have quickly understood it.'

"Then the thought occurred to me:
'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?'

Then the thought occurred to me:
'This Uddaka Ramaputta is wise, competent, intelligent. He has long had but little dust in his eyes.
What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.'

Then devas came to me and said:
'Lord, Uddaka Ramaputta died last night.'

And knowledge and vision arose within me:
'Uddaka Ramaputta died last night.'

The thought occurred to me:
'A great loss has Uddaka Ramaputta suffered. If he had heard this Dhamma, he would have quickly understood it.'

"Then the thought occurred to me:
'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?'

Then the thought occurred to me:
'They were very helpful to me, the group of five monks who attended to me when I was engaged in the austerities.
What if I were to teach them the Dhamma first?'

Then the thought occurred to me:
'Where are the group of five monks staying now?'
And with the divine eye, purified and surpassing the human, I saw that they were staying near Varanasi in the Deer Park at Isipatana.

"Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi.

Upaka the Ajivaka saw me on the road between Gaya and the (place of) Awakening, and on seeing me said to me:
'Clear, my friend, are your faculties. Pure your complexion, and bright.
For whom did you go forth? Who is your teacher? Whose Dhamma do you profess?'

"When this was said, I replied to Upaka the Ajivaka in verses:

'All-vanquishing, all-knowing am I,
with regard to all things, unattached.

All-abandoning, released by the ending of craving:
having fully known on my own, to whom should I show as my teacher?

I have no teacher, and one like me is not to be found.
In the world with its devas, I have no counterpart.

For I am an Arahant in the world;
I, the unexcelled teacher.
I, alone, am truely self-awakened.
Cooled am I, unbound.

To set rolling the wheel of Dhamma
I go to the city of Kasi.
In a world become blind,
I beat the drum of the Deathless.'

"'From your claims, my friend, you must be a conqueror without limit.'

'Conquerors are those like me
who have rooted out the poisons.
I've conquered evil states,
and so, Upaka, I'm a conqueror.'

"When this was said, Upaka said:
'May it be so, my friend,'
and — shaking his head, taking a different road — he left.

"Then, wandering by stages, I arrived at Varanasi, at the Deer Park in Isipatana, where the group of five monks were staying.

From afar they saw me coming and, on seeing me, made a pact with one another, saying:
'Friends, here the ascetic Gotama: living in comfort, having abandoned his exertions, and returning to abundance.
He doesn't deserve to be bowed down to, to be greeted by standing up, or to have his robe and bowl received.
Still, a seat should be set out; if he wants to, he can sit down.'

But as I approached, they were unable to keep to their pact.
One, standing up to greet me, received my robe and bowl.
Another spread out a seat.
Another set out water for washing my feet.
However, they addressed me by name and as 'friend.'

"So I said to them:
'Don't address the Tathagata  by name and as "friend."
The Tathagata, friends, is an Arahant, truely self-awakened.
Lend ear, friends: the Deathless has been attained.
I will instruct you.
I will teach you the Dhamma.
Practicing as instructed, you will in no long time reach and remain in the supreme goal of the holy life
for which sons of good family rightly go forth from home into homelessness,
knowing and realizing it for yourselves in the here and now.'

"When this was said, the group of five monks replied to me:
'By that practice, that conduct, that performance of austerities you did not attain any super human states,
any knowledge and vision worthy of a noble one.
So how can you now — living in luxury, having abandoned your exertions, returning to abundance — have attained any super human states,
any knowledge and vision worthy of a noble one?'

"When this was said, I replied to them:
The Tathagata, Bikkhus, is not living in luxury, has not abandoned his exertions, has not returned to abundance.
The Tathagata, friends, is an Arahant, truely self-awakened.
Lend ear, friends: the Deathless has been attained.
I will instruct you.
I will teach you the Dhamma.
Practicing as instructed, you will in no long time reach and remain in the supreme goal of the holy life
for which sons of good family rightly go forth from home into homelessness,
knowing and realizing it for yourselves in the here and now.'

A second time...
A third time, the group of five Bhikkhus said to me:
'By that practice, that conduct, that performance of austerities you did not attain any super human states,
any knowledge and vision worthy of a noble one.
So how can you now — living in luxury, having abandoned your exertions, returning to abundance — have attained any super human states,
any knowledge and vision worthy of a noble one?'

"When this was said, I replied to the group of five Bhikkhus:
'Do you recall my ever having spoken in this way before?'

"'No, lord.'

The Tathagata, Bikkhus, is not living in luxury, has not abandoned his exertions, has not returned to abundance.
The Tathagata, friends, is an Arahant, truely self-awakened.
Lend ear, friends: the Deathless has been attained.
I will instruct you.
I will teach you the Dhamma.
Practicing as instructed, you will in no long time reach and remain in the supreme goal of the holy life
for which sons of good family rightly go forth from home into homelessness,
knowing and realizing it for yourselves in the here and now.'

"And so I was able to convince them.
I would teach two Bhikkhus while three went for alms, and we six lived off what the three brought back from their alms round.
Then I would teach three Bhikkhus while two went for alms, and we six lived off what the two brought back from their alms round.
Then the group of five Bhikkhus — thus exhorted, thus instructed by me — being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled release from bondage: Nirvana, reached the unborn, unexcelled release from bondage: Nirvana. Being themselves subject to aging, to illness, to death, to sorrow, to defilement, seeing the drawbacks of aging, of illness, of death, of sorrow, of defilement, seeking the unaging, disease-free, deathless, sorrow-less, undefiled, unexcelled release from bondage: Nirvana, reached the unaging, disease-free, deathless, sorrow-less, undefiled, unexcelled release from bondage: Nirvana.

Knowledge and vision arose in them:
'Unshakeable is our release.
This is the final birth.
There is now no further becoming.'

"Bhikkhus, there are these five strands of sensuality.
Which five?
Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing.
Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing.
Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing.
Tastes cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing.
Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing.
These are the five strands of sensuality.

"And any ascetics or brahmans tied to these five strands of sensuality —
infatuated with them, are greedy and eager for them, not seeing their dangers nor discerning the escape from them —
should be known as having met with misfortune, having met with ruin;
Mara can do with them as he will.

Just as if a wild deer were to lie bound on a heap of snares:
it should be known as having met with misfortune, having met with ruin;
the hunter can do with it as he will.
When the hunter comes, it won't get away as it would like.

In the same way, any ascetics or brahmans tied to these five strands of sensuality —
infatuated with them, are greedy and eager for them, not seeing their dangers nor discerning the escape from them —
should be known as having met with misfortune, having met with ruin;
Mara can do with them as he will.

"But any ascetics or brahmans not tied to these five strings of sensuality —
uninfatuated with them, not greedy and eager for them, seeing their dangers and discerning the escape from them —
should be known as not having met with misfortune, not having met with ruin;
Mara cannot do with them as he will.

Just as if a wild deer were to lie unbound on a heap of snares:
it should be known as not having met with misfortune, not having met with ruin;
the hunter cannot do with it as he will.
When the hunter comes, it will get away as it would like.

In the same way, any brahmans or contemplatives not tied to these five strings of sensuality —
uninfatuated with them, not greedy and eager for them, seeing their dangers and discerning the escape from them —
should be known as not having met with misfortune, not having met with ruin;
Mara cannot do with them as he will.

"Suppose that a wild deer is living in forest slopes.
Carefree it walks, carefree it stands, carefree it sits, carefree it lies down.
Why is that?
Because it has gone beyond the hunter's sight.

In the same way, a Bhikkhu —
quite withdrawn from sensual pleasures, withdrawn from unskillful states —
enters and abides in the first jhana: with rapture and pleasure, born of withdrawal, accompanied by directed thought and evaluation.
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the stilling of directed thoughts and evaluations,
enters and abides in the second jhana: with rapture and pleasure born of composure,
oneness of mind, free from directed thought and evaluation — internal assurance.
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the fading of rapture, remains equanimous, mindful and alert, and senses pleasure with the body.
He enters and abides in the third jhana, of which the Noble Ones declare:
'Equanimous and mindful, he has a pleasant abiding.'
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the abandoning of pleasure and pain — as with the disappearance of former gladness and sadness —
enters and abides in the fourth jhana: with purity of equanimity and mindfulness, with neither-pleasure-nor-pain.
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the complete transcending of perceptions of physical form,
with the disappearance of perceptions of resistance, and not heeding perceptions of diversity,
perceiving 'Infinite space,' enters and abides in the sphere of the infinite space.
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the complete transcending of the sphere of infinite of space,
perceiving 'Infinite consciousness,' enters and abides in the sphere of infinite consciousness.
This monk is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the complete transcending of the sphere of infinite consciousness,
perceiving 'There is nothing,' enters and abides in the sphere of nothingness.
This monk is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the complete transcending of the sphere of nothingness,
enters and abides in the sphere of neither perception nor non-perception.
This monk is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the Bhikkhu, with the complete transcending of the dimension of neither perception nor non-perception,
enters and abides in the cessation of perception and feeling.
And, having seen with discernment, his mental fermentations are completely ended.
This Bhikkhu is said to have blinded Mara.
Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
Having crossed over, he is unattached in the world.
Carefree he walks, carefree he stands, carefree he sits, carefree he lies down.
Why is that?
Because he has gone beyond the Evil One's sight."

That is what the Blessed One said.
Gratified, the Bhikkhu delighted in the Blessed One's words.

Sunday, 28 November 2010

Жизнь Суваннавиры.

Суваннавира родился в Дубне в 1967 году. В возрасте четырех лет, после того как его мать вторично вышла замуж, он уехал в 1971 году из Советского Союза в Англию.

Муж его матери был по своим убеждениям коммунистом и оба родителя были атеистами, в то время как он учился в консервативной английской частной школе. В возрасте девяти лет он в последний раз за свое детство посетил Россию и его оставшуюся там семью.

Суваннавирй специализировался по математике и естественным наукам в школе, а потом изучал политику, философию и историю сначала в университете в Северной Ирландии, а потом в Бирмингамском университете. Его выпускным проэктом было исследование взаимоотношения между человеческим сознанием и мозгом. Некоторые невральные связи между двумя гемисферами мозга были повреждены при лечении эпилипсии. Было обнаружено, что в некоторых редких случаях это вызвало едва уловимое появление двух центров сознания - одна половина мозга не знала что делала другая половина! Как же можно говорить что у них одно сознание либо одна душа?

По окончанию университета Суваннавира путешествовал в течении шестнадцати месяцев в Тайланде, Малазии, Сингапоре, Австралии и Индии. Это оказалось очень значительным временем в его жизни.

“Когда я был в Тайланде, безмятежная красота и тишина некоторых там мест произвела на меня и мое душевное состояние очень глубокое впечатление. Я начал думать более ясно, чувствовать более глубоко, мог окунуться более глубоко в созерцание, в мысли, в природу. В то же время я был совсем один и неодкуда было ждать никакой помощи. Впервые в жизни у меня было чувство, что моя жизнь только в моих руках.”

В конце своего путешествия в Индии, сначала в Калькутте, а потом в Даржилинге и в Сиккиме, Суваннавира встретился и путешествовал с англичанином по имени Артадаршан. Он был членом Западного Буддистского Ордена. На этом этапе, в первый раз, его научили как медитировать.

“Мне всегда хотелось научиться медитировать, и у меня всегда было чувство, что человеческий ум имеет более великие способности и что их можно обнаружить и раскрепостить с помощью медитации. В то же время, буддизм кореллировал с моими внутренними мыслями и опытом, как ничто до этого. Практика медитации дала мне дисциплину и душевные силы, которые в свою очередь повысили ясность моего мышления и восприятия.”

В течение года по возвращению в Англию, Суваннавира запросил о посвящении в монашеский сан Западного буддистского ордена, который под своим незападном имени известен как Трилокия Будда Махасангха, что означает “трехсветное буддистское великое общество”. Он начал работать в торговом предприятии, которым руководили и в котором работали только буддисты, что давало им возможность совместно осуществить их духовный образ жизни. Одновременно Суваннавира начал изучать античный индийский язык под названием Пали, чтобы читать самые старинные тексты о Будде на их подлинном языке, а также начал читать буддистские тексты на английском языке, в основном, работы Сангхаракшита - основателя ордена.

В 1994 году Суваннавира был посвящен в монашеский сан Западного будистского ордена, также называемого Трилокия Будда Махасангха, во время шестнадцатинедельного уединения в удаленной долине на юге Испании. Ему дали имя Суваннавира; в Пали “суванна” означает золотистый или красивый, а “вира” означает сильный или отважный человек.

К концу двеностых годов Суваннавира начал возобнавлять контакт с Россией. По интернету он нашел членов своей семьи, с которыми он не имел контакта почти что тридцать лет. Он начал читать русскую историю конца девятнадцатого и начала двадцатого века и в особенности эпику Солженицина о революции - “Красное колесо”. Он возвратился на родную землю на недельное уединение в Ораниенбауме около Санкт Путербурга, организованное Камалашилом, который тоже член Западного будистского ордена. В то же время он изменил свое небуддистское имя на свое бывшее имя и опять начал изучать русский язык.

После одинадцати лет работы в подарочном торговом предприятии Суваннавира решил что пора посвятить больше времени преподаванию медитации и буддизма и опять сменить страну! Поэтому в 2002 году он приехал в Париж работать и преподавать в “Centre Bouddhiste de I’lle de France”.

Перед самым приездом в Париж Суваннавира провел шесть недель в России, посещая проездом Хельсинки и Таллин. Он посетил Санкт Петергург и Москву, встречая местных жителей и семью своего детстава. Он также побывал в Сибири, в Читинской области, где он посетил буддистские монастыри и датсаны бурятского народа в Агинске и Цугольском. Бурятский народ практикует гелугскую школу тибетского буддизма. Он провел две недели в одиночном уединении в лесу около святой горы Алханай, которая считается естесвенной мандолой? Он возвратился в европейскую часть России, проезжая озеро Байкал, на транс-сибирском експрессе.

Tuesday, 29 June 2010

Ulitsa Pakrovka, Moscow

A few photos of Ulitsa Pakrovaka, Chisty Prudy, Moscow (Улица Пакровка, Чистый Пруды, Москва) where I have been living during my 10 week life in Moscow.

Friday, 28 May 2010

A day in the life ...

Sometime - wake up and take a shower.
Walk around Ulitsa Pakrovka, ул. Покровка, and find a restaurant where to have a 'Business Lunch'. Moscow isn't a cheap place to eat but many restaurants offer a very competitive Business lunch of 3 or 4 courses for 200-250 rubles (5 or 6 quid).
Go to 'Coffee Bean' and order my hot milk, set up my computer and start to work thanks to their free wifi.
After a few hours, pause because I need to eat so walk and order cheese pancakes and buckwheat.
Either return to Coffee Bean, or go to 'White Clouds', Белые Облака, to listen to a talk on this or that spiritual theme and practise my understanding of spoken Russian.
Return to the flat hostel where I am staying, listen to some Russian on the language CDs I have, and a selection of the following; talk, sleep, meditate, then cook some noodles and cheese and head off to Krizic Jhanra, Кризис Жанра, to read a chapter of the Russian language course I am doing, and a few verses of the Dharmapada.
Drink an orange juice at Propaganda, Прораганда.
Home, meditate and sleep.

Saturday, 8 May 2010

Galina's Flat, Moscow

And now I am again in Moscow staying in Galina's Flat. Voila a reiview I did about it:
Galina's Flat:
metro - Chisty Prudy
phone - 8 (919) 410-41-12
The flat has 3 rooms two of which can host people, one with 5 beds and the other with 2. They are clean and comfortable if not modern. She is friendly and straightforward, and she has at least (at any one time) at least 4 large cats. Internet is available at one ruble a minute by not wifi and you can do your laundery by hand in the bath. She does let some guests use her kitchen, but probably couldn't cope with everybody doing so at once.
Irs an idealplace for a shoestring traveller, being very centrally located - 5 minutes walk from Chisty Prudy metro, 10 minutes walk from some of the best clubs in Moscow, and 20 minutes from the Kremlin.
She charges 400 rubles a night, or 500 if you stay just one night, which means you can stay there for 12,500 rubles for the month which is at least a third less expensive than anything else I could find in the area. To find her, you go through a tunnel into an open courtyard and turn right and find the first door on the right which has two intercom buttons one with her name on it.

Monday, 3 May 2010

And back in St Petersburg

I had hoped to write more about my life in Russia on this blog, only on my first visit I had to rely on pay as you use internet connections. This time I have my computer with me so maybe you will be able to read a little more!
Here, at least are some photos. You can see more by finding my account on Facebook. You can search for 'Suvannavira', there is only one in the world.
Tonight I get the train to Moscow where I will stay for a couple on months, before heading back to the UK overland by train stopping in Kiev, Krakow, Berlin and Paris.

Monday, 9 November 2009

Letter from Finland, again

And again I am in Finland, staying at the community with Nagashila and Liladhi and others. This time I am travelling to the UK to work for Windhorse, visit Paris and do a CELTA course as training for being an English as a foreign language teacher, in Poland. Russian life should restart again sometime in spring.