#duhkha

[stale-compost]

is a curse

[thelightisleavingusall]

Another 2023 update, just finished recording my first full length record with my new band

[swamibhoomanandatirtha]

Love sukha and dukha equally | Swami Bhoomananda Tirtha Swamiji enlightens us on the right approach towards the twin experiences called Sukha and Duhkha

[max1461]

in europe they don't know the difference between thinking and feeling. they feel things and think that they thought them, or think things and think that they felt them. in america we know the difference. think up a new chemical and feel like we should eat it. think up a new get rich quick scheme and feel like we should spend the money on a loud car, which makes everyone know how much money we spent because of its loudness. in europe they think that living with your parents till you get married has various social benefits so they feel like living with their parents. they think that a fanny pack is very sensible. so they feel like wearing a fanny pack. do you understand?

rationalism is a very european idea. no wonder it's concentrated in norcal. buddhism is also european. oh no duhkha!!! in america we say, so what? I want a fucking fast car and a gucci clothing. I'll get a fucking fast car and a gucci clothing

[radical-revolution]

..."So we are living, as it were, on many, many levels of rhythm. This is the nature of change. If you resist it, you have duhkha, you have frustration and suffering. But on the other hand, if you understand change, you don't cling to it, and you let it flow, then it's no problem. It becomes positively beautiful, which is why in poetry, the theme of the evanescence of the world is beautiful. When Shelly says,

'The one remains, the many change and pass,

heaven's light forever shines, Earth's shadows fly.

Life, like a dome of many-colored glass,

stains the white radiance of eternity

until death shatters it to fragments.'

Now what's beautiful in that? Is it heaven's light that shines forever? Or is it rather the dome of many-colored glass that shatters? See, it's always the image of change that really makes the poem.

'Tomorrow, and tomorrow, and tomorrow,

creeps on life's petty pace from day to day,

until the last syllable of recorded time.'

Somehow, you know, it's so well-said that it's not so bad after all. The poet has got the intuition that things are always running out, that things are always disappearing, has some hidden marvel in it. I was discussing with someone during the lunch intermission, the Japanese have a word 'yugen', which has no English equivalent whatsoever. Yugen is in a way digging change. It's described poetically, you have the feeling of yugen when you see out in the distant water some ships hidden behind a far-off island. You have the feeling of yugen when you watch wild geese suddenly seen and then lost in the clouds. You have the feeling of yugen when you look across Mt Tamalpais, and you've never been to the other side, and you see the sky beyond. You don't go over there to look and see what's on the other side, that wouldn't be yugen. You let the other side be the other side, and it invokes something in your imagination, but you don't attempt to define it to pin it down. Yugen."

~Alan Watts...

[raffaellopalandri]

Intro to Buddhist rites for death

Daily writing promptDescribe a family member.View all responses Buddhist rites for death vary significantly across cultures, regions, and Buddhist traditions. Still, they share common themes and teachings rooted in the Buddha’s understanding of अनित्य – Anitya (impermanence), दुःख – Duhkha (suffering), and निर्वाण – Nirvana (cessation of suffering). Photo by Pixabay on Pexels.com The death…

[beyourselfchulanmaria]

Korean Buddhist Film : 

小沙彌的天空 /A LITTLE MONK /Dong seung 童僧 동승 (2003)

【榮獲2002年上海國際電影節金爵獎最佳編劇。

榮獲2003年亞太影展最佳影片、最佳攝影。】

導演： 朱煥重 Kyeong-Joong Joo

主演： 金禮玲  金泰進 

一個從小生活在深山寺廟的九歲小和尚，和師父及師兄三名來自不同世代的僧人一起過著規律且呆板的日子，且他對從未謀面的母親念念不忘，因而將一位來寺廟悼念亡子的婦人當成了自己的母親，一心想要到外頭的世界去生活，但是他和尚的身分及應該遵守的戒律，卻與他心靈所渴望的種種相違背... 

A nine-year old monk, Do-nyum, has lived most of his lonely life in a quiet mountain monastery under his elderly master. Though put under a strict regimen of Buddhist teachings, meditation and chores, the child cannot help but to think of his mother, whom he cannot remember but misses dearly and hopes to be reunited with one day. He also wishes that he could be like the other children who live nearby and play games and attend school. Do-nyum's other companion is an older monk named Jung-sim, who is also struggling with staying on the path of enlightenment. The temple's groundskeeper keeps reassuring Do-Nyum that his mother will come back someday. But Do-nyum, sick of waiting for a mother who may never return, agrees to be adopted by the monastery's benefactor, a wealthy widow who visits the temple every year to mourn her late son.

📌 full movie in English subtitle 👇

📌 full movie in Chinese subtitle 👈

Reflections on child monks ... In fact, I feel sad for the child monks. 😞 😢 💔 but when the old monk tells a short story to little monk that parts I felt very funny and laugh to tear. lol anyway you see the movie will know what's buddha types of humor from the old monk talked but There's so deep wisdom. following is that very short story :

老和尚給小和尚說佛法講課，菩薩曾說過：「生為人很不容易，生為男人就更難 😂；最難的是謹守誡規。」他問小和尚聽過"瞎子烏龜"的故事嗎? 小和尚搖頭；

『從前有一隻瞎眼的烏龜，住在很廣很深的大海裏，它只有每隔三千年才浮上水面來喘氣，有一次它浮上水面來喘氣時候，撞上了一塊漂浮的木頭，在那茫茫大海之中能夠撞上一塊漂浮的木頭，還真不太容易是吧? 🤣 特別是如果還瞎了眼的話。😆』所以說啊生為人是不容易。那麼要成為這世界的和尚，可就是要像那瞎眼的烏龜撞上了漂浮的木頭一樣難了。這個故事是要告訴你，作為一個和尚是多難。

═════  ✾  ═════

After see this movie my thought ...

佛經有云「人身是一大苦聚」。生而為人，除了生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦這八苦以外；我與環境、我與事、我與心靈，甚至我與人的不協調，都會產生身心的各種苦楚。所以我們要學會包容它、化解它，而不要生怨。你愈是怨恨，只會苦上加苦。設法忍住你所難忍之苦，要容忍且無怨。

苦 (梵語 दुःख：duḥkha)  Suffering / Pain 是一種實相，而非目的。告訴你離苦得樂，找到方法一如你得著良藥，而佛法好比良醫，解眾生之苦，進而得著智慧，歡喜自在。

(In short, Various sutras sum up how life in this "mundane world" is regarded to be duḥkha, starting with saṃsāra, the ongoing process of death and rebirth itself:

Birth is duḥkha, maturation is duhkha, aging is duḥkha, illness is duḥkha, death is duḥkha;

Sorrow, lamentation, pain, grief, and despair are duḥkha;

Association with the unbeloved is duḥkha; separation from the loved is duḥkha;

Not getting what is wanted is duḥkha.

In conclusion, the five clinging-aggregates are duḥkha.

Early emphasis is on the importance of developing insight into the nature of duḥkha, the conditions that cause it, and how it can be overcome. This process is formulated in the teachings on the Four Noble Truths.) 📿 阿彌陀佛 🙏 Lan~*

👇 Buddhist film music (healing music)/ 뮤직비디오/동승 (2002) A Little Monk, 童僧

[dreaminginthedeepsouth]

Dukka, the word I think Robin is referring to, I sometimes think of as meaning discord or being out of joint or out of tune with the world. Here below is a bit more that arrives at its origins in the wobbly axle of ancient times that has also let me think of it as a flat tire in modern ones. According to Monier-Williams in his Sanskrit-English Dictionary, duhkha means “uneasy, uncomfortable, unpleasant, difficult.” If we give up trying to translate dukkha into one word, it could be said that it is an existential sense that things are not as they should be, which manifests in human experience in varying degrees between despair (things are vastly different from the way things should be) and a vague uneasiness (things are not quite as they should be). By “existential sense” I mean a perception based on our experience of the world as self-conscious beings. Whether we are philosophers or not, the nature of our existence and our relationship to the world is of supreme importance to us. We are sentient beings who are acutely aware of our existence, and therefore our potential non-existence. When humans contemplate this great matter, we typically experience dukkha. The subtle nature of the experience of dukkha can be understood further from its etymology. Sargeant (2009, p. 303) explains the historical roots of duḥkha and its antonym sukha: It is perhaps amusing to note the etymology of the words sukha (pleasure, comfort, bliss) and duḥkha (misery, unhappiness, pain). The ancient Aryans who brought the Sanskrit language to India were a nomadic, horse- and cattle-breeding people who travelled in horse- or ox-drawn vehicles. Su and dus are prefixes indicating good or bad. The word kha, in later Sanskrit meaning "sky," "ether," or "space," was originally the word for "hole," particularly an axle hole of one of the Aryan's vehicles. Thus sukha … meant, originally, "having a good axle hole," while duhkha meant "having a poor axle hole," leading to discomfort. For me, it helps to demystify dukkha to imagine someone getting nauseous from riding in a cart that keeps swaying from side to side who is thinking to himself, “Oy, this is very uncomfortable.” https://brightwayzen.org/not-misunderstanding-dukkha/ (Rebecca Solnit)

[bhagvadgita]

The Bhagavad Gita Verse 13.4

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |

स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are. 

- The field (kshetra) refers to the body-mind complex, which is the object of perception and experience for the individual soul (jiva). The field is composed of the five elements, the five senses, the five organs of action, the mind, the intellect, the ego, and the three modes of material nature (gunas). The field is constantly undergoing change and transformation due to the influence of time, karma, and the gunas.

- The knower of the field (kshetrajna)  refers to the Supreme Self (atman), which is the Witness and the substratum of the field. The knower of the field is distinct from the field, and is not affected by its modifications. The knower of the field is the same in all beings, and is the Source of Consciousness, Bliss, and existence. The knower of the field is also known as the Supreme Lord (ishvara), who is the creator, maintainer, and destroyer of the field.

- The nature (yadrik) of the field and the knower of the field is to be known by the process of discrimination  (viveka), which is the essence of the path of knowledge (jnana yoga). By discriminating between the real and the unreal, the eternal and the temporal, the Self and the non-self, one can realize the true identity of the knower of the field, and attain liberation (moksha) from the bondage of the field.

- The change (yad-vikari) of the field is to be understood by the analysis of the causes and effects (karya-karana), which are based on the law of action and reaction (karma). By understanding the cause and effect relationship, one can overcome the ignorance (avidya) that leads to attachment (raga) and aversion (dvesha), which are the root causes of suffering (duhkha). By transcending the cause and effect cycle, one can attain the state of equanimity (samatva), which is the mark of a person of steady wisdom (sthita-prajna).

- The creation (yatah) of the field is to be traced to the supreme will (sankalpa) of the knower of the field, who manifests the field out of his own power (shakti) and energy (prana). The creation of the field is also a projection (vivarta) of the knower of the field, who appears as many (anekatva) due to the limiting adjuncts (upadhis) of the field. The creation of the field is also a play (lila) of the knower of the field, who enjoys the diversity (vicitra) of the field without losing his unity (ekatva).

- The powers (yat-prabhava) of the knower of the field are to be Realized by the practice of devotion (bhakti), which is the essence of the path of love (prema yoga). By cultivating the attitude of surrender (sharanagati), service (seva), and worship (puja)  towards the knower of the field, one can experience his Grace (anugraha), protection (raksha), and guidance (nirdesha). By attuning oneself to the will (iccha), knowledge (jnana), and action (kriya)  of the knower of the field, one can become his instrument (nimitta), representative (pratinidhi), and expression (abhivyanjana).

Similar Vedic texts:

- Yogavashishta 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्|बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||

Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self.

This verse emphasizes the efficacy of the teachings of Yogavashishta, which are based on the direct experience  (anubhava) of the self, rather than on the scriptural authority (shabda) or logical inference (anumana). The verse also implies that the realization of the self is not dependent on the age, caste, gender, or status of the seeker, but on the sincerity, earnestness, and intensity of the inquiry.

- Mundaka Upanishad 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते | तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ||

Two birds of beautiful plumage, who are inseparable friends, reside on the same tree. Of these, one eats the fruits of the tree with relish, while the other looks on without eating. 

This verse illustrates the relationship between the individual soul (jiva) and the Supreme Self (atman), who are compared to two birds on the same tree of the body. The individual soul is entangled in the fruits of its actions, which are of the nature of pleasure and pain, while the Supreme Self is detached and indifferent, witnessing the play of the individual soul. The verse also suggests that the individual soul can realize its identity with the Supreme Self, by turning its attention from the fruits of the tree to the other bird, who is its true friend and guide.

- Brihadaranyaka Upanishad 2.4.5:

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा | अथ यत्रान्यत्पश्यति अन्यच्छृणोति अन्यद्विजानाति तदल्पम् ||

Where one sees nothing else, hears nothing else, knows nothing else, that is the infinite. Where one sees something else, hears something else, knows something else, that is the finite. 

This verse defines the infinite (bhuma)  and the finite (alpam) in terms of the perception and knowledge of the Reality. The infinite is the state of non-duality (advaita), where there is no distinction between the seer and the seen, the hearer and the heard, the knower and the known. The finite is the state of duality (dvaita), where there is a separation between the subject and the object, the self and the other, the reality and the appearance. The verse also implies that the infinite is the source of supreme bliss (ananda), while the finite is the cause of suffering (duhkha).

[iskconchd]

Devotees, they are para-duhkha-duhkhi. The symptom of a devotee is they are unhappy by seeing others unhappy. Ahmedabad, December 06, 1972

[dis-nightmare-continues]

Everyday I get all stoned just to cringe at myself. I work tn but I'm still having a mild mental breakdown. Work all weekend. I need to be set free from distraction. Relief from addiction and attachment. I meditate exactly 4 seconds a day and if u add it all up it all adds up bout how you'd expect. I'm a reflection of my inner world. My strange fixations. There's a feeling I associate with learning and being challenged and being engaged and inspired. I haven't felt that way in a long time I don't think. I catch a moment of it here or there. But no, nothing shocks, nothing connects. It's just Duhkha dukkha dukkha dukkha everywhere I fucking look. Just coasting through life until my next big satori. My next fucking manic episode. I'm 2 things at once. I am and I am not. It's only myself I'm hurting, I laugh, I cry because I know it's not true. I think travel is the ticket to exploring different sides of yourself and of course a train whistles outside. I'm just doing me, though, not getting attached to the ideas of others or the way I think things ought to be. I spent a year somewhere I never dreamed because I never know what's right for me. Situational awareness unraveling. This is my least favorite type of poetry--self referencing with a lot of "I feel" statements. When I was husting zines and doing readings in New Mexico with my collar and my sweater working at that hipster movie theater I made a point to shit on other poets who wrote pieces with a lot of "I feel" statements. I don't give a fuck how you feel. So what is language for. Who am I trying to impress. What is it that I'm afraid to reveal. What is it that I am afraid to feel. As if I were the keeper of esoteric knowledge that everyone else knows. No, I try to talk casually and I get blank stares over and over again. I never read anything, I just talk to people. All day long I talk to everyone I can and ask them, "what do you know?"

[play-now-my-lord]

mr. beast has begun teaching farm animals about the inescapable duhkha of the endless cycle of birth and death and has already given several horses and cows the buddha nature

mr. beast has given 5,000 rural children an all-expenses-paid trip to the big city to develop postmodern anomie and eventually become podcasters

[swamibhoomanandatirtha]

How to achieve evenness to Sukha and Duhkha? | Swami Bhoomananda Tirtha Swamiji enlightens us on the Wisdom Path, which involves our mind and intelligence and the resultant refinement and transformation of our being. It is a path of knowledge, purity, enrichment and enlightenment; easy and most comfortable!

[neosciencehub]

The Psychology of Eating 

Ayu ssattva balaఽrogya sukha preeti vivardhanAh|                               raSyAh SnigdhAh sthirA hridya AhArAh saattvika priyAh||                               KatvAmla lavana tyuShNa teekshNa rUksha vidAhinah|                               AhArA rAjasa syeshta duhkha SokAఽmaya pradAh||                               Yatayamam gatarasam pUti paryuShitam…

[scholarofthefirstsin00]

Suffering does not begin with desire. Want. It does not even emanate from avoiding what you abjure and dislike. Suffering is not brought forth by fear. 

It begins with attachment. 

This idea of self confuses even the most individuated man. He attempts to make of what is illusory and is stricken when he learns that a self is nonexistent. There are only processes of the mind and body. Human subjectivity makes more of this. 

“Who are you?” Have you realized that mankind finds that to be an uneasy question when unanswered? They search and search for a self to find. Instead, they find Duhkha. Suffering. 

This attachment to life, the personalization of internal and external processes causes anguish more than it does not. 

Many people find this teaching…ominous. They need to individuate. “I” “me” “you” is meant for organizing. These are words to use in language. My friends, you have taken it too far. 

Do not think of ‘yourself’ in passing. Stop and reflect without fear.

To have no self is not something to be afraid of. It is not a confusing or frightening matter. It has become a matter that inspires horror in the collective mindset that humans have cultivated for themselves. They have created a gilded prison in fear of freedom. To have no self is to realize that there is no limitation.

[lyricsdb1]

Durga Chalisa lyrics

Durga Chalisa is a devotional song based on Durga Mata. Durga Chalisa is a popular prayer composed of 40 verses. This Chalisa is sung by Durga Mata devotees for fulfilment of their wishes. Durga Chalisa lyrics Namo Namo Durge Sukha Karani।Namo Namo Ambe Duhkha Harani॥ Nirakara Hai Jyoti Tumhari।Tihun Loka Phaili Ujiyari॥ Shashi Lalata Mukha Mahavishala।Netra Lala Bhrikuti Vikarala॥ Rupa Matu…