BACKUP A Health UpDate444 sights Message from Akasa Levi ~ please post

 rom Akasa Levi ~ please post A Health UpDate Message from Akasa Levi ~ please post
♦ Hey My Friends ~I  Hope my message here finds you thriving well  --for me, it's still really a challenge to write about myself-- for real.
♦ Hey My Friends ~ As many of you know, I have a serious health  problem - I'm currently an outpatient at the VA in Westwood, involved in an enduringly slow, extended medical treatment that offers some relief but no cure. Parkinson's Disease is sly, unpredictable, and progressive enough to be discouraging. Yet, given the great value I have for the efficacy of my 'mindfulness insight practice' --I’m try'in to use this intrusive guest, as Rumi would say, as a rich self-observation opportunity to do a sort of home-based retreat-- and mindfully not trip over my tribal rugs, or fumble computer functions in lapses and mishaps to basic nimble dexterity, and 108 other movement threatening landmines that bring me to a frustrated tearful moment - sitting there in front of a deep sadness moment...
I’ve had to semi-retire myself from meditation 'group teaching' for awhile --as group leadership is a fine-tuned, ongoing responsibility of holding and care-taking the space, and honoring the presence of the human spirit as I get in sync with the ever-shifting effects and affects of PD. This is what Michael J. Fox currently has and Robin Williams had - The Shakes, this 'Tremor' movement disorder disease that has dopamine frontal brain-issues, with degenerative effects on the whole neurological system --Sad huh-- ( scroll to a List of notables near the end of this page ) Many have succumbed to PD - from Muhammad Ali, to Salvador Dali, to Linda Ronstadt - even Adolf Hitler had PD -- But, just for him, my Jewish Granny would've been glad. The real good news is I'm gradually re-motivating my Sadhu Yogi Spirit and re-balancing my depleted Core-energy and trying to restore my awful/wonderful wry humor -- capacities all of which PD callously hijacks, messes with my mo-jo, disconnects and drains me of my Chi. I'm working the Five Hindrances and Acceptance therapy as part of my Mindfulness practice --that supports he Allopathic side of the treatment. So that's what's up with me....


Possibly this Spring 2017 --I’m using

Social visits and tea time at my place is welcome. Possibly in the Spring of 2017, I may be open to a low-key, simple, small mindfulness meditation sitting group. I want to tell you more Buddhist practice stories a la India --and my beloved Kandy to Kathmandu runs --before my memory looses them forever-- A'nicca !
Presently ongoing, I'm seeing a few highly motivated individuals for various Buddhist-based activities -- be it 1-on-1 therapy, counseling, mentoring --or consulting on a project you'd still like to get my ‘take’ on or discuss further. I still have some time before my rickshaw arrives. Please be very welcome to connect with me by phone or email. 1-310-459-2268 --- AkasaLeviZZ@msn.com
May the Many Many Generous Buddha-Blessings of Wisdom-Kindness Radiate from Within You All  ~A~
♦ The Laughing Buddha Sangha in Santa Monica encourages a Maverick Spirited Inner-Quest through a "Mindfulness-Awakening" style of meditation practice that nourishes a rebellious, iconoclast intelligence and a Big Good-Hearted Mind --where eventually 'Buddha-Nature' itself is MindFULLY present just because it likes to be--- with a Fullness of Mind and a Fullness of Heart. My Lama calls it “Big Love” - and may be topped off with some Chutz'pah Metta... at core, it’s all about Awakening the Compassionate Healing Awareness of a Wise Empathy Naturally Deep Within Us All….
It’s There Fer Shur…

♦ The Laughing Buddha Sangha in Santa Monica always encourages a Maverick Spirited Inner-Quest through a "Mindfulness-Awakening" style of meditation practice that nourishes a rebellious, iconoclast intelligence and a Big Good-Hearted Mind --- my Lama Yeshe called it “Big Love”. At our Truest Core, this contemporary 'Journey', this Path we're all on - is really all about Awakening the Compassionate Healing Awareness of a Wise Empathy Naturally Deep Within Us All.... as 'Buddha-Nature' again woke up....
It’s There, Fer Shur…
______________________________________________
…So the Buddha to be, Prince Siddhartha - having caught sight of a Sick person, an Old person, and a Dead  person -asked of his charioteer Channa -- “Sickness, Old Age, and Death --Does this happen to everyone ? “Yes Sire”, Chaana responded “These natural things: Sickness, Old Age, and Death happen to everyone - it is the the true nature of things, No one can avoid them.
Will Death happen to me also ?  Yes Sire it will happen to you also My Lord.
Prince Siddhartha sees Sickness, Old Age, and Death
Prince Siddhartha - having caught sight of a Sick person, an Old person, and a Dead person







A Health UpDate Message from Akasa Levi ~ please post
♦ Hey My Friends ~ Hope my message here finds you thriving well --It's really a challenge to write about one's self ( yet still much less than to be the 'Self' itself ), so this particular page your reading right now, as you read this  -- is personal. Many of you have known me -by your own direct experience of me for many years. I'm an eccentric oddity to begin with - and now I have a serious health problem --Oiy--

The diagnosis is fairly recent, so I'm still quite Angry.  I'm angry, in denial, feeling blind-sided and slapped upside the head.  I'm running all 5 major buddhist hindrances running hot.

I'm currently an outpatient at the VA, involved in an enduringly slow, extended medical treatment that offers some relief but no cure. It's progressive enough to be discouraging   to me to sing for my supperrsing to work  leave from 'group work' due to Parkinson's Disease. Yet, given the great value I have for the efficacy of practice, I’m try'in to use this intrusive guest, as Rumi would say, as a rich self-observation opportunity to do a sort of home-based retreat.
I’ve semi-retired myself from meditation teaching for awhile, as I get used to the effects and affects of PD. This is what Michael J. Fox currently has and Robin Williams had - The Shakes, this 'Tremor' movement disorder disease that has dopamine frontal brain-issues with degenerative effects on the whole neurological system --Sad huh-- ( see a List of notables near the end of this tab ) Many have succumbed to PD - from Muhammad Ali, to Salvador Dali, to Linda Ronstadt - even Adolf Hitler had it ! --But, just for him, my Jewish Granny would've been glad. The real good news is I'm gradually re-motivating my Sadhu Spirit and re-balancing my Chi-energy and trying to restore my wonderful/ awful wry humor, all of which PD callously hijacks and drains me of.

Possibly this Spring 2017 -- Bless you guys, a few of you dear student / friends do kinda' know me well over the years-- and genuinely do 'get' me -- I so appreciate that -- others know me less so. Personally, I need to get back on The One Seat and breathe mindfully, silently with others. So let's do an easy going Sunday afternoon sitting together, and see how it goes ! --You're all quite welcome. Could some one(s) step up to begin to set this up ?


Later in 2017, I may be open to a low-key, simple practice oriented sitting group - weekly maybe - also I'd like to share more of those skewed stories a la India, and on the other hand, what it was for me to be with those Masters daily-- 'Live' --before my ego's memory-content looses them, poof, forever... A'nicca !
What's presently ongoing right now ? I'm seeing a few highly motivated individuals for various Buddhist-informed 1-on-1 inner-work: practical counseling, depth therapy, practitioner mentoring, or consulting on a project you'd still like to get my ‘take’ on. I still have some time before my rickshaw arrives. Please be welcome to connect with me by phone or email about any of these configurations...
____________________________
♦ The Laughing Buddha Sangha in Santa Monica always encourages a Maverick Spirited Inner-Quest through a "Mindfulness-Awakening" style of meditation practice that nourishes a rebellious, iconoclast intelligence and a Big Good-Hearted Mind --- my Lama Yeshe called it “Big Love”. At our Truest Core, this contemporary 'Journey', this Path we're all on - is really all about Awakening the Compassionate Healing Awareness of a Wise Empathy Naturally Deep Within Us All.... as 'Buddha-Nature' again woke up....
It’s There, Fer Shur…
_______________
Here's Some Persons
Living with Parkinson’s
or deceased due to
Parkinson’s Disease.
André Courrèges (1923–2016) French fashion designer
Arthur Koestler author "The 13th Tribe",
Bhumibol Adulyadej (b. 1927) current King of Thailand
Billy Graham (b. 1918), Am
__________________________________
 https://www.blogger.com/blogger.g?blogID=5829297179156596268#editor/target=page;pageID=752408976920829763;onPublishedMenu=pages;onClosedMenu=pages;postNum=1;src=link


The Five Stages of Grief  Kübler-Ross model 
From Wikipedia, the free encyclopedia
The Kübler-Ross model, or the Five Stages of Grief, suggests a series of emotions experienced by terminally ill patients prior to death, where in the five stages are denial, anger, bargaining, depression and acceptance.
The model was first introduced by Swiss psychiatrist tElisabeth Kübler-Ross in her 1969 book, On Death and Dying, and was inspired by her work with terminally ill patients.[1] Motivated by the lack of curriculum in medical schools on the subject of death and dying, Kübler-Ross examined death and those faced with it at the University of Chicago medical school. Kübler-Ross' project evolved into a series of seminars which, along with patient interviews and previous research, became the foundation for her book. Since the publication of "On Death and Dying", the Kübler-Ross model has become accepted by the general public. Kübler-Ross noted that the stages are not a linear and predictable progression , these five stages are a collation of five common experiences for the bereaved that can occur in any order, if at all.
Stages
 The Five Stages of Grief, popularly known by the acronym DABDA, include:[4]
1.Denial – The first reaction is denial. In this stage individuals believe the diagnosis is somehow mistaken, and cling to a false, preferable reality.
2.Anger – When the individual recognizes that denial cannot continue, they become frustrated, especially at proximate individuals. Certain psychological responses of a person undergoing this phase would be: "Why me? It's not fair!"; "How can this happen to me?"; '"Who is to blame?"; "Why would this happen?".
3.Bargaining – The third stage involves the hope that the individual can avoid a cause of grief. Usually, the negotiation for an extended life is made in exchange for a reformed lifestyle. People facing less serious trauma can bargain or seek compromise.
4.Depression – "I'm so sad, why bother with anything?"; "I'm going to die soon, so what's the point?"; "I miss my loved one, why go on?"
During the fourth stage, the individual despairs at the recognition of their mortality. In this state, the individual may become silent, refuse visitors and spend much of the time mournful and sullen.
5.Acceptance – "It's going to be okay."; "I can't fight it, I may as well prepare for it."
In this last stage, individuals embrace mortality or inevitable future, or that of a loved one, or other tragic event. People dying may precede the survivors in this state, which typically comes with a calm, retrospective view for the individual, and a stable condition of emotions.

Kübler-Ross later expanded her model to include any form of personal loss, such as the death of a loved one, the loss of a job or income, major rejection, the end of a relationship or divorce, drug addiction, incarceration, the onset of a disease or chronic illness, an infertilitydiagnosis, and even minor losses.

Both sufferers and therapists have reported the usefulness of the Kübler-Ross Model in a wide variety of situations[citation needed]. The subsections below give a few specific examples of how the model can be applied in different situations:
   




 Four sights

From Wikipedia, the free encyclopedia







A painting depicting the four sights.

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The four sights are four encounters described in the legendary account ofGautama Buddha's life which led to his realization of the impermanence and ultimate dissatisfactoriness of conditioned existence. According to this legend, before these encounters Siddhārtha Gautama had been confined to his palace by his father, who feared that he would become an ascetic if he came into contact with sufferings of life according to a prediction. However, on his first venture out of the palace with his charioteerChanna, he observed four sights: an old man, a sick man, a corpse and an ascetic. These observations affected him deeply and made him realize the sufferings of all beings, and compelled him to begin his spiritual journey as a wandering ascetic, which eventually led to his enlightenment. The spiritual feeling of urgency experienced by Siddhārtha Gautama is referred to assaṃvega.


 Contents
  [hide]
1The Legendary Account of the Four Sights 1.1Background
1.2Observing the sights
1.3Aftermath
2Literary sources 2.1Different versions
3References

 

 

 Four sights

From Wikipedia, the free encyclopedia







A painting depicting the four sights.

Part of a series on
 

Buddhism
 
Dharma Wheel.svg
 

History[show]
 

Dharma
 Concepts

[show]
 

Buddhist texts[show]
 

Practices[show]
 

Nirvāṇa[show]
 

Traditions[show]
 

Buddhism by country[show]

Outline
icon Buddhism portal
 
v
 t
 e
 

The four sights are four encounters described in the legendary account ofGautama Buddha's life which led to his realization of the impermanence and ultimate dissatisfactoriness of conditioned existence. According to this legend, before these encounters Siddhārtha Gautama had been confined to his palace by his father, who feared that he would become an ascetic if he came into contact with sufferings of life according to a prediction. However, on his first venture out of the palace with his charioteerChanna, he observed four sights: an old man, a sick man, a corpse and an ascetic. These observations affected him deeply and made him realize the sufferings of all beings, and compelled him to begin his spiritual journey as a wandering ascetic, which eventually led to his enlightenment. The spiritual feeling of urgency experienced by Siddhārtha Gautama is referred to assaṃvega.


 Contents
  [hide]
1The Legendary Account of the Four Sights 1.1Background
1.2Observing the sights
1.3Aftermath
2Literary sources 2.1Different versions
3References

The Legendary Account of the Four Sights[edit]
Background[edit]

After the birth of the Prince Siddhārtha, KingŚuddhodana called upon eight Brahmins to predict his only son's future. While seven of them declared that the prince would either be a Buddha or a great King, the Brahmin Kaundinya was confident that he would renounce the world and become a Buddha.[1]

Śuddhodana, who was determined that his son should be a great king, confined the prince within the palace and surrounded him with earthly pleasures and luxury, thereby concealing the realities of life that may encourage him to renounce these pleasures and become an ascetic.[2]
Observing the sights[edit]

After leading a sheltered existence surrounded by luxury and pleasure in his younger years, Prince Siddhārtha ventured out of his palace for the first time at the age of 29.[2][3] He set off from the palace to the city in achariot, accompanied by his charioteer Channa(Sanskrit: Chandaka).[4]

On this journey he first saw an old man, revealing to Siddhārtha the consequences of aging.[5] When the prince asked about this person, Channa replied that aging was something that happened to all beings .[4]

The second sight was of a sick person suffering from adisease. Once again, the prince was surprised at the sight, and Channa explained that all beings are subject to disease and pain. This further troubled the mind of the prince that none can stay healthy and live a pain free life.[4]

The third sight was of a dead body. As before, Channa explained to the prince that death is an inevitable fate that befalls everyone.[4] After seeing these three sights, Siddhārtha was troubled in his mind and sorrowful about the sufferings that have to be endured in life.[6]

After seeing these three negative sights, Siddhārtha came upon the fourth sight; an ascetic who had devoted himself to finding the cause of human suffering.[7] This sight gave him hope that he too might be released from the sufferings arising from being repeatedly reborn,[3]and he resolved to follow the ascetic's example.[4]
Aftermath[edit]

After observing these four sights, Siddhārtha returned to the palace, where a performance of dancing girls was arranged for him. Throughout the performance, the prince kept on thinking about the sights. In the early hours of morning, he finally looked about him and saw the dancers asleep and in disarray. The sight of this drastic change strengthened his resolve to leave in search of an end to the suffering of beings.[8][9]

After this incident and realizing the true nature of life after observing the four sights,[3] Siddhārtha left the palace on his horse Kanthaka, accompanied only by Channa. He sent Channa back with his possessions and began an ascetic life, at the end of which he attainedenlightenment as Gautama Buddha.[8]
Literary sources[edit]

In the early Pali suttas, the four sights as concrete encounters were not mentioned with respect to the historical Buddha Siddhārtha Gautama.[10] Rather, Siddhārtha's insights into old age, sickness and death were abstract considerations.

“

Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.[11]

”
 

Analogous passages for illness and death follow.

Similarly, the Ariya-pariyesana Sutta (Majjhima Nikaya 26) describes rather abstract considerations:

“

And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is likewise subject to birth. Being subject himself to aging... illness... death... sorrow... defilement, he seeks [happiness in] what is likewise subject to illness... death... sorrow... defilement.[12]

”
 

These passages also do not mention the fourth sight of the renunciant. The renunciant is a depiction of theSramana movement, which was popular at the time of Siddhārtha and which he consequently joined.

In the early Pali sources, the legendary account of the four sights is only described with respect to a previous legendary Buddha Vipassī (Mahāpadāna Sutta, DN14).[13] In the later works Nidanakatha, Buddhavamsaand the Lalitavistara Sūtra, the account was consequently also applied to Siddhārtha Gautama.
Different versions[edit]

Some accounts say that the four sights were observed by Siddhārtha in one day, during a single journey. Others describe that the four sightings were observed by him on four separate occasions. Some versions of the story also say that the prince's father had the route beautified and guarded to ensure that he does not see anything that might turn his thoughts towards suffering.
References[edit]
1.Jump up^ Keown, Damien; Hodge, Stephen; Tinti, Paola (2003). A Dictionary of Buddhism. Oxford University Press. p. 15.ISBN 0-19-860560-9.
2.^ Jump up to:a b "A Young People's Life of the Buddha by Bhikkhu Silacara". AccessToInsight. Retrieved 2014-07-18.
3.^ Jump up to:a b c McFaul, Thomas R. (2006). The future of peace and justice in the global village. Greenwood Publishing Group. pp. 30, 31.ISBN 0-275-99313-2.
4.^ Jump up to:a b c d e Trainor, Kevin (2004).Buddhism. Oxford University Press.ISBN 0-19-517398-8.
5.Jump up^ Mehrotra, Chandra; Wagner, Lisa (2008).Aging and Diversity. CRC Press. p. 344.ISBN 0-415-95214-X.
6.Jump up^ "Siddhartha Gautama". Washington State University. Archived from the original on April 3, 2008. Retrieved2009-04-29.
7.Jump up^ Cooler, Richard."Buddhism". Center for Southeast Asian Studies, Northern Illinois University. Retrieved 2009-04-29.
8.^ Jump up to:a b Easwaran, Eknath(2007). The Dhammapada. Nilgiri Press. ISBN 1-58638-020-6. (see article on book)
9.Jump up^ Gach, Gary (2001).The complete idiot's guide to understanding Buddhism. Alpha Books. p. 8. ISBN 0-02-864170-1.
10.Jump up^ Siderits, Mark (2007). Buddhism as Philosophy: An Introduction. Ashgate Publishing Limited. p. 17. ISBN 978-0754653691.
11.Jump up^ Sukhamala Sutta (MN 38), translated by Thanissaro Bhikkhu
12.Jump up^ Ariya Pariyesana Sutta (MN 26), translated by Thanissaro Bhikkhu
13.Jump up^ Buswell, Robert E. (2003). Encyclopedia of Buddhism. Macmillan Reference USA. p. 85.ISBN 0-02-865910-4.


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The Legendary Account of the Four Sights[edit]
Background[edit]

After the birth of the Prince Siddhārtha, KingŚuddhodana called upon eight Brahmins to predict his only son's future. While seven of them declared that the prince would either be a Buddha or a great King, the Brahmin Kaundinya was confident that he would renounce the world and become a Buddha.[1]

Śuddhodana, who was determined that his son should be a great king, confined the prince within the palace and surrounded him with earthly pleasures and luxury, thereby concealing the realities of life that may encourage him to renounce these pleasures and become an ascetic.[2]
Observing the sights[edit]

After leading a sheltered existence surrounded by luxury and pleasure in his younger years, Prince Siddhārtha ventured out of his palace for the first time at the age of 29.[2][3] He set off from the palace to the city in achariot, accompanied by his charioteer Channa(Sanskrit: Chandaka).[4]

On this journey he first saw an old man, revealing to Siddhārtha the consequences of aging.[5] When the prince asked about this person, Channa replied that aging was something that happened to all beings .[4]

The second sight was of a sick person suffering from adisease. Once again, the prince was surprised at the sight, and Channa explained that all beings are subject to disease and pain. This further troubled the mind of the prince that none can stay healthy and live a pain free life.[4]

The third sight was of a dead body. As before, Channa explained to the prince that death is an inevitable fate that befalls everyone.[4] After seeing these three sights, Siddhārtha was troubled in his mind and sorrowful about the sufferings that have to be endured in life.[6]

After seeing these three negative sights, Siddhārtha came upon the fourth sight; an ascetic who had devoted himself to finding the cause of human suffering.[7] This sight gave him hope that he too might be released from the sufferings arising from being repeatedly reborn,[3]and he resolved to follow the ascetic's example.[4]
Aftermath[edit]

After observing these four sights, Siddhārtha returned to the palace, where a performance of dancing girls was arranged for him. Throughout the performance, the prince kept on thinking about the sights. In the early hours of morning, he finally looked about him and saw the dancers asleep and in disarray. The sight of this drastic change strengthened his resolve to leave in search of an end to the suffering of beings.[8][9]

After this incident and realizing the true nature of life after observing the four sights,[3] Siddhārtha left the palace on his horse Kanthaka, accompanied only by Channa. He sent Channa back with his possessions and began an ascetic life, at the end of which he attainedenlightenment as Gautama Buddha.[8]
Literary sources[edit]

In the early Pali suttas, the four sights as concrete encounters were not mentioned with respect to the historical Buddha Siddhārtha Gautama.[10] Rather, Siddhārtha's insights into old age, sickness and death were abstract considerations.

“

Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.[11]

”
 

Analogous passages for illness and death follow.

Similarly, the Ariya-pariyesana Sutta (Majjhima Nikaya 26) describes rather abstract considerations:

“

And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is likewise subject to birth. Being subject himself to aging... illness... death... sorrow... defilement, he seeks [happiness in] what is likewise subject to illness... death... sorrow... defilement.[12]

”
 

These passages also do not mention the fourth sight of the renunciant. The renunciant is a depiction of theSramana movement, which was popular at the time of Siddhārtha and which he consequently joined.

In the early Pali sources, the legendary account of the four sights is only described with respect to a previous legendary Buddha Vipassī (Mahāpadāna Sutta, DN14).[13] In the later works Nidanakatha, Buddhavamsaand the Lalitavistara Sūtra, the account was consequently also applied to Siddhārtha Gautama.
Different versions[edit]

Some accounts say that the four sights were observed by Siddhārtha in one day, during a single journey. Others describe that the four sightings were observed by him on four separate occasions. Some versions of the story also say that the prince's father had the route beautified and guarded to ensure that he does not see anything that might turn his thoughts towards suffering.
References[edit]
1.Jump up^ Keown, Damien; Hodge, Stephen; Tinti, Paola (2003). A Dictionary of Buddhism. Oxford University Press. p. 15.ISBN 0-19-860560-9.
2.^ Jump up to:a b "A Young People's Life of the Buddha by Bhikkhu Silacara". AccessToInsight. Retrieved 2014-07-18.
3.^ Jump up to:a b c McFaul, Thomas R. (2006). The future of peace and justice in the global village. Greenwood Publishing Group. pp. 30, 31.ISBN 0-275-99313-2.
4.^ Jump up to:a b c d e Trainor, Kevin (2004).Buddhism. Oxford University Press.ISBN 0-19-517398-8.
5.Jump up^ Mehrotra, Chandra; Wagner, Lisa (2008).Aging and Diversity. CRC Press. p. 344.ISBN 0-415-95214-X.
6.Jump up^ "Siddhartha Gautama". Washington State University. Archived from the original on April 3, 2008. Retrieved2009-04-29.
7.Jump up^ Cooler, Richard."Buddhism". Center for Southeast Asian Studies, Northern Illinois University. Retrieved 2009-04-29.
8.^ Jump up to:a b Easwaran, Eknath(2007). The Dhammapada. Nilgiri Press. ISBN 1-58638-020-6. (see article on book)
9.Jump up^ Gach, Gary (2001).The complete idiot's guide to understanding Buddhism. Alpha Books. p. 8. ISBN 0-02-864170-1.
10.Jump up^ Siderits, Mark (2007). Buddhism as Philosophy: An Introduction. Ashgate Publishing Limited. p. 17. ISBN 978-0754653691.
11.Jump up^ Sukhamala Sutta (MN 38), translated by Thanissaro Bhikkhu
12.Jump up^ Ariya Pariyesana Sutta (MN 26), translated by Thanissaro Bhikkhu
13.Jump up^ Buswell, Robert E. (2003). Encyclopedia of Buddhism. Macmillan Reference USA. p. 85.ISBN 0-02-865910-4.


[show]
v
 t
 e
 
Gautama Buddha
 


[show]
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 t
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Buddhism topics
 

Categories:
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Navigation menu

Not logged in
Talk
Contributions
Create account
Log in

Article
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View history

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Cite this page

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Download as PDF
Printable version


Languages
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Magyar
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Српски / srpski

Edit links
This page was last modified on 22 September 2016, at 04:20.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to theTerms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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Contact Wikipedi





Read FOUR SIGHTS to see where Buddhism actually began with a man witnessing degeneration thru Sickness, Old Age, Death and Sacred Liberation. See Readings tabs.

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N: Non-identification. This is just a passing process that comes and goes, not who we are.

where eventually the illusionary ‘Me' itself discovers and recognizes my 'Buddha-Nature' where "I" don't get enlightened-- it is 'enlightenment' itself that gets 'enlightened' --wakes up --stays awake more n' more-- It's out of my hands, BUT 'mindfulness' practice isn't -- " Wisdom likes Wisdom - Compassion likes Compassion" The 'practice' is very satisfying for both of them. They multiply themselves on their own --- Living mindFULLY present - with a Fullness of Mind and a Fullness of Heart

where eventually the illusionary ‘Me' itself discovers my own exquisitely empty 'Buddha-Nature' - MindFULLY present, with a Fullness of Mind and Fullness of Heart. My Lama calls it “Big Love” - and may be topped off with some Chutz'pah Metta... at core, it’s all about Awakening the Compassionate Healing Awareness of a Wise Empathy Naturally Deep Within Us All….
It’s There Fer Shur…