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Name: Marina
Location: Yugoslavia
Gender: Female
Interests: religious art and music, ancient art history, gastronomy, film commentary
Expertise: curiousity
Occupation: Operations
Industry: Textiles
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AIM:  beatnikcorduroys
Member Since:
1/20/2003
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| Marina Moser
November 1, 2005
Religions of India
Bodhisattva Ch. 5-7
Chapter five is appropriately titled “Vigilance”. It is advised that one seeking the path of the Bodhisattva keep a close watch over the intentions of his or her mind. If one can control their thoughts, they will be able to control their verbal and physical actions (verse 5). Thus, actions of the body and speech are not nearly as significant as those of the mind. The idea of interdependence is brought up once again through the idea that the wild mentality of one person can lead to suffering in all beings (verse 2). From this notion, generosity is mentioned. Although suffering continues to exist, it is the intention to end the pain of others that is so highly revered (verses 9-11). The chapter explains that true devotion is key and that one must be careful not to let their thoughts sneak into dark intentions. Furthermore, the established buddhas and bodhisattvas are always watching the ways of all beings, almost acting as what westerners consider their conscience.
The main idea in chapter six expresses “Patience”. The idea of a lengthy period of built-up goodness among all is fragile. Thus, harmony could collapse with the onset of a single instant of anger (verse 1). It is then explained that anger will leave the mind unsettled and the individual separate from all, even family, for not using patience. It is explained that anger is stemmed from misery of unfulfilled desire. However, if one keeps a joyous mind, they will not be so quick to anger. Furthermore, his or her patience is restored (verses 7-12). In addition, by enduring suffering one loses their pride. Hence, there is no need for personal desire. Furthermore, one finds that turning to goodness through aiding others out of samsara is more rewarding than maintaining his or her material prestige (verse 21).
“Heroic Perseverance” is the name of chapter seven. This chapter is closely tied to the previous one in that a personal stability is required. The first ten or so verses explicitly describe the hellish coming of death to those not established on the path to awakening. It is advised that one pulls together all their strength in opposition to sin. With such fortitude, one can progress the freedom of samsara for all beings, through interrelationship (verse 16). Furthermore, one should not be afraid of the sacrifices he or she might make on the path. Otherwise, they will fail to realize that the little pains faced presently are part of an ultimate healing that will relieve all suffering once enlightenment occurs (verse 24). As seen in both chapters five and six, the practice of steadfastness in all aspects of achieving enlightenment is vital for the awakening of not just the individual, but all interrelated beings.
Marina Moser
November 6, 2005
Religions of India
Bodhisattva Ch. 8, 10 & App. 2-3
Chapter eight encompasses “meditation” and the method one should go about practicing. Above all, it is advised that the mind remains focused and does not wander. One should remove their consciousness from earthly cares (2). Furthermore, matters of the world are temporary, and by seeking satisfaction in what is present, one will not find eternal happiness. Even bliss cannot be permanent in lovers, friends, or family (7-10). In fact, one is considered filthy for desiring another in that their body had risen from the earth and will return to it (53). In addition, it is discussed that it is unwise for one to keep company with those that are childish in that they will distract the individual from the path to awakening. However, one should still be courteous to any fools they encounter.
The tenth chapter is focused on the discussion of “dedication”. It is expressed that all sentient beings should seek the path of Bodhisattva. That way, joy will be obtained (1-2). It is also aspired that the prayers of committed bodhisattva’s alleviate the suffering of the entire world (5-16). The chapter also explains that all those who dedicate themselves to the path of buddhahood should obtain fearlessness (22). Thus, all beings should give offerings to the bodhisattvas that have reached enlightenment before them (38). With such love for the predecessors, the world will be free of all pain and sorrow (41). It is also wished that many would commit themselves to bodhisattva by becoming well-disciplined monks or nuns (43-44).
Appendices two and three were concerned with “equalizing self and other” and “exchanging self and other” respectively. The second appendix explains the importance of meditation on these two topics. In addition, it is said that one must understand the equilibrium of all sentient beings before comprehending their interrelationship (180). Thus, by respecting and serving to benefit others, ones own suffering ends. However, one must also understand that the concept of “I” and “other” is not a reality, but a creation of the mind. Nonetheless, the idea tendency of the “ego” makes it difficult to understand that this concept of distinguishers is just an illusion. In fact, it is advised that one discontinues the use of words like “I” and “other” in their vocabulary and inner thoughts (181). The exchanging of self and other, found in the Bodhicharyavatara, takes this thought one step further by use of a “sympathetic imagination” or the western idea of putting yourself in another’s shoes. This meditation exercise will have the individual competing with, condescending, and envying oneself (187). Through this practice, one can better understand the behavior of these so-called “others”.
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| Marina Moser
October 30, 2005
Religions of India
Bodhisattva Ch. 1-4
The first chapter, “The Excellence of the Bodhichitta”, explains the path of such an individual. The bodhichitta path, similar to that of the buddha path, consists of reaching nirvana as an “awakened one”. Furthermore, the enlightened returns from the state to deliver others from the bonds of samsara on the path to nirvana. It is claimed that following bodhichitta is the only way to relieve oneself from suffering and that it is the true path to salvation (verse 8). In addition, even the wicked are considered honorable when they denounce their ways and take up the path of bodhichitta (verse 13). There are two different types of bodhichitta. Bodhichitta in intention is the way of one aiding in the salvation of other beings that has not yet broken out of samsara, but intends to reach enlightenment. However, active bodhichitta is the way of one that has already reached enlightenment.
“Confession” is the theme of chapter two, revealing that this are the first steps to becoming one who practices the bodhichitta path. Great homage is paid to those who have reached enlightenment. There is a great desire to give whatever one can to these buddhas and bodhisattvas in order to retrieve some guidance from them (verse 47-48). It is explained that life is fleeting and that only one’s good deeds can save them from death (verse 41). However, before one follows the path, they must confess his or her sins. Unlike the western idea of confessing particular transgressions to a priest, the enlightened path requires one to admit to past sins to the buddhas and bodhisattvas. Moreover, one must vow to never commit these wrongs again.
The idea of “Commitment” is presented in the third chapter. A great zeal is shown towards the bodhichitta path, immediately revealed in the first verse. One should not take up the path begrudgingly, but rather there should be much joy exerted. A prayer is presented to the buddhas and bodhisattvas of the past, that they should lead a follower out of ignorance (verse 6). In addition, there is a plea that one might also become an effective healer and benefactor of society (verses 8-11).
The fourth chapter, “Awareness”, heeds a warning to stay close to the path. One who strays momentarily will fall back deeper into samsara (verses 9-11). Furthermore, by harming another, the good of the world on a whole is brought lower, due to the idea that everyone is interconnected. Thus, one poor action lowers the state of all and the evildoer becomes trapped in suffering. Moreover, a sinner is not subject to the aid of a buddha or bodhisattva due to his or her impure words, actions, or thoughts (verse 13). In addition, it is shown as logical to seek healing from the enlightened as verified in verse 48.
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| Marina Moser
October 23, 2005
Selections from the Dhammapada (Ch. 17-26)
Chapter seventeen recognizes anger and how it should be handled. The Buddha advises that one should restrain any anger. However, it is important not to let it rise in the first place. He shows that there are three kinds of anger: physical, verbal, and the most difficult to control, mental. The awakened one explains that a mind full of rage is not in control, and thus cannot obtain enlightenment. I found this verse particularly inspiring. Although it would be common sense to keep a level head, many (including myself) tend to let ill-natured thoughts cross my mind. However, when I let such outside influences distract me, I worry about the actions of others rather than trying to improve upon my faults.
“ Use your body for doing good, not for harm. Train it to follow the dharma. Use your tongue for doing good, not for harm. Train it to speak kindly. Use your mind for doing good, not for harm. Train your mind in love. The wise are disciplined in body, speech, and mind. They are well controlled indeed” (231-234).
The following section speaks of ones impurities, or “sins” as referred to in the western world. These three main transgressions are greed, hatred, and infatuation. The Buddha tells his disciples that an impurity is any mistake or habitual action that takes away from something good. These negative actions are the result of asrava, compulsion, which waste one’s energy. However, one can free his or herself from impurities little by little. The passage below shows how the individual is responsible for the sins that they create. Furthermore, these negative acts take away from the conscience as well as a personal progress to enlightenment. I found that the Buddha’s rust metaphor rather accurate. I understand that I have felt the effects of negative action come back to nag at my conscience. However after resolving my guilt, I immediately felt better about myself. A more western description of this idea could be related to the phrase, “what comes around, goes around”.
“Make your mind pure as a silversmith blows away the impurities of silver, little by little, instant by instant. As rust consumes the iron which breeds it, evil deeds consume those who do them” (239-240).
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| Marina Moser
October 19, 2005
Excerpts from the Dhammapada
The ideas of the “Awakened One” may seem complex. However, his principles were quite simple. He used everyday metaphors to explain his teachings. Thus, the Buddha’s words can still be applied in today’s world.
Chapter eleven, entitled “Age”, teaches how fleeting life is. “Why is there laughter, why merriment, when this world in on fire? When you are living in darkness, why don’t you look for light?” (146). This passage questions the human tendency to dwell on trivial pleasure. The Buddha explains that the world is subject to consumption, and that its joys are only temporary. Furthermore, he ponders why people do not come to the path of never-changing nirvana, which leads to complete joy and enlightenment.
In chapter twelve, Buddha speaks of the actions of the self and how it should be treated. “Before trying to guide others, be your own guide first. It is hard to learn to guide oneself” (159). The spiritual leader meant that the individual must be their own teacher, and that they can only find nirvana through themselves. However, it is a difficult path, and one must master his or herself before helping others onto this path.
“The World”, chapter thirteen, focuses on how material things are unimportant and rather vital to be loosed of the obtain freedom from samsara. “Come look at this world! Is it not like a painted royal chariot? The wise see through it, but not the foolish” (171). The Buddha is claiming that no matter how lovely or grand the world and its possessions appear, they do not produce eternal bliss. However, the path to permanent joy is found in awakening. If one wants to follow the path to nirvana, they must ignore the lesser reality of such passing splendors.
The uncomplicated verses of the Dhammapada, the Buddha revealed the path to enlightenment. His teachings focus on the importance of finding permanent joy, the need to leave the temporary world and its pleasures behind, and the good of returning from nirvana to save humanity through virtue and revealing the path to nirvana. Although seemingly difficult, anyone can obtain the eternal bliss of nirvana by staying true to the path.
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| Marina Moser
Emanation in the Mundaka Upanisad
The Mundaka Upanisad further explains the idea of emanation. That is, the theory that a single energy has always existed. Furthermore, it became the creation through emitting the self (atman). In Hinduism, this eternal reality is known as Brahman. As taught in the Mundaka, one can obtain immortality by strictly grasping the higher and lower knowledge. The lower consists of the Vedas, whereas the higher is the Brahman.1 Everything is made up of Brahman. 2 One achieves the Brahman through meditation and becoming merely the self (atman). The Brahman is found in the cave of the heart. 3
The image of Brahman emanating nature is found throughout the Mundaka Upanisad. In the verses, there are illustrations of the sun and moon being the eyes of Brahman, his speech is the Vedas, his heart the universe, and his feet are the atman of all. 4 Another passage reveals that the earth and all that is illumined reflects such light from the ultimate reality. 5
1 1.1.4-5
2 1.1.9
3 2.1.10
4 2.1.4
5 2.2.10
Marina Moser
September 9, 2005
Svetaketu Summary
Svetaketu leaves home at the age of 12 to become a Brahmin, like his ancestors, by studying the Vedas. He returns at the age of 24 and his father, Aruni, finds that he has become arrogant. Inspired by Svetaketu’s learned, self-important attitude, Aruni inquires of his knowledge of the rule of substitution, “by which one hears what has not been heard of before, thinks of what has not been thought of before, and perceives what has not been perceived before” (Chandogya Upanisad 6.1.2).
Not understanding, Svetaketu asks his father about this teaching. Thus, the elder introduces the law using various metaphors. For example, Aruni explains that while a nail-cutter is all that is iron, it is transformed into a single item by giving it a name. Nonetheless, the tool is still iron (6.1.6).
Aruni then states, “In the beginning, the world was what was existent- one only, without a second” (6.2.2). Furthermore, the world propagated itself, became many and emitted heat and water” (6.2.3). This deity then decided to distinguish the self (atman) by entering it threefold. (6.3.2). Aruni identifies the three deities as heat, water, and food, which are essential and found in combinations to all that is real (Brahan). The three deities are always seen as red, white, and black respectively (6.4.1-7).
Svetaketu becomes wise in existence of food, water, and heat when his father requests that he fasts, but drinks water at leisure for 15 days. When he returns, Svetaketu is still breathing. Therefore, he finds that water is the essence of breath. However, he cannot remember the Saman chants when Aruni asks his son to recite them. Hence, Svetaketu realizes that the mind is made up of food. In addition, heat is then imperative to speech, according to the Chandogya Upanisad (6.7.1-6).
Aruni continues on the atman by claiming that when a man sleeps, he enters (apita) into the self (sva). Hence, Svetaketu finds the origin of the word for sleep (svapiti). Additionally, the unconscious mind does not leave life while in a state of rest, because it is “tied to the breath” (6.8.1-2). Likewise all beings are connected to the idea of existence and Brahan (6.8.4). Moreover, Aruni reveals the vital connection between ultimate reality (Brahan) and the self (atman) (6.9-10). Furthermore, Aruni reinstates this teaching by asking his son to put a piece of salt in a vessel of water and return to it the next day. When Svetaketu finds that the salt has dissolved, it appeared to be missing. However, Aruni requests that the youth taste the fluid from different parts of the container. Each time, Svetaketu finds that the water is salty. Once again, the young man realizes that the essence was always there even though it did not appear so. He proclaims, “The finest essence here--that constitutes the self of this whole world; that is the truth; that is the self (atman)” (6.13.1-3).
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