#three unwholesome roots

[queen-of-films]

What Really Turned Anakin Skywalker into Darth Vader: A Buddhist Take on Star Wars

As mentioned in my previous Star Wars post, being a Buddhist has made me look at the Star Wars franchise through a Buddhist lens, including its characters. In the original Star Wars trilogy, Darth Vader is depicted as a merciless, treacherous, formidable villain. In the Skywalker saga, we get to see what events led Anakin Skywalker to the dark side. While we can say numerous factors contributed to his Sith ways, it’s not so much the events or people Anakin faced, but the emotions and thoughts that led to his future actions. Both Jedi and Buddhists share the belief that positive emotions and thoughts can bring enlightenment and alleviate suffering.

In Buddhism, suffering isn’t only about illness, aging, and death; we accept these as a part of life and something everyone will experience. The suffering in Buddhism is more about the things that make us happy, like our pleasures, and the things that don’t make us happy, our displeasures. Whether something gives us happiness or not; ultimately, it leads to the three unwholesome roots in Buddhism: greed, aversion, and delusion. Darth Vader is the accumulation of the three roots, and to some extent, we have remnants of Darth Vader in us.

Anakin’s Greed Was Holding On Too Much

Greed is much more broad than what people think. In Buddhism, greed has to do with our desires, specifically, our desire to give us pleasure. Attack of the Clones is where we see Anakin’s greed. Greed for Anakin wasn’t just about having more power; although he eventually admits to that, it is clear that Anakin is attached to those close to him like his mother and Padmè. I want to be clear that Anakin falling in love with Padmè did not cause him to become Darth Vader; however, his inability to let go of his attachments did. While our attachments give us pleasure, they do not last, and everything in this world is impermanent. His fear of losing loved ones made him want to become a powerful Jedi, so he could learn how to stop people from dying. Anakin’s fear of pain and death makes him a relatable character for us all, which is what makes his dark transformation a tragedy. What we can learn from Anakin is even what we think are selfless desires are facades of not accepting what already is. 

Aversion Pushed Anakin Away From Those He Cared About

Aversion is the manifestation of anger, hatred, and violence. Darth Vader is, if not all of the above, on the aversion scale; it is Darth Vader’s anger that made him menacing but made him a powerful Sith. George Lucas wasn’t even subtle when showing the Darth Vader tantrums in the young Anakin. But what we can see in Attack of the Clones and Revenge of the Sith, is often Anakin is angry when he’s passionate about protecting people. But more notably, he gets frustrated when he’s not in control. For example, Anakin has felt overshadowed by Obi-Wan, even going as far as to say that his master is holding him back. As time goes by, and with the help of Darth Sidious, Anakin’s anger manifests toward hatred for Obi-Wan.

Apparently, in the deleted scenes in Revenge of the Sith, Sidious planted seeds of doubt about Padmè’s faithfulness and suggested Padmè and Obi-Wan had a relationship of their own (feel free to disagree with this statement since it’s a deleted scene; it can be an open interpretation of Anakin’s doubts). This leads us to the infamous Mustafar scene. At this point, Anakin feels betrayed by the Jedi, his master, and possibly Padmè; basically, everything he thought was good. This is why the violence Anakin inflicts at the Jedi Temple, in his mind, is for the greater good since he thinks the Jedi are corrupt. Here’s food for thought: before Anakin and Obi-Wan battle, it seemed like initially, Anakin was willing to kill Obi-Wan not because he heated him but because he would have gotten in his way, which is why he said: “You’re either with me or against me.” It’s until after Obi-Wan leaves him for dead; correct me, if I’m wrong, he tells him he hates him. A key takeaway from Anakin’s aversion is to be mindful of our thoughts and not let our anger envelop us to the point of hatred.

Delusion Was Anakin Skywalker’s Enemy

Delusion in Buddhism is described to be a mental darkness, a blocking of clear thinking. In other words, ignorance. Ignorance is the root of our suffering. Ignorance misleads our understanding of reality. It derails our acceptance of impermanence, and ignorance is what fuels our greed and anger. Anakin Skywalker has proven to be ignorant whenever he gets emotionally attached and angry. But where we see Anakin most ignorant is in his efforts to not let his visions of Padmè dying from childbirth come true. This leads to one of my favorite quotes from Yoda, “you have to train yourself to let go of everything you fear to lose.” This advice actually would have made Anakin not ignorant and accept that death and pain are a natural part of life. But Anakin is convinced that his mother died because he wasn’t powerful enough to save her, which is why he felt he had to become powerful to save Padmè. His ignorance of not accepting how things are in the present, rather than worrying about the future and mourning the past, had made him susceptible to Darth Sidious's influence, further distorting Anakin’s perceptions of the Jedi council. I also found it interesting that in Anakin’s first vision of Padmè, she cries, “Help me, Anakin,” which she never said. This could suggest that Sidious was also manipulating Anakin’s visions of Padmè’s death. Either way, he let his fear of loss outweigh the goodness in him.

Conclusion

After analyzing Darth Vader’s character, I understand more than ever that we choose the path we take, and that nothing is predestined. We can argue that it’s inevitable to be caught up in greed, anger, and delusion, but not impossible to overcome. If we fall victim to the very things that destroy our good judgment, then we’ll be the ones writing our tragedies. Don’t be a Darth Vader.

[mahayanapilgrim]

Happiness in Theravada Buddhism - 04

In the Kalama sutta, addressing a group of residents from the town called Kalama, the Buddha has stated that a person who is not overcome by the three unwholesome roots, will refrain from unwholesome actions resulting in well-being and happiness.

"Kalamas, a person with no greed, ill-will, delusion, not overcome by greed, ill-will, delusion, his mind not possessed by greed, ill-will, delusion, does not kill living beings, does not steal, does not commit adultery, does not tell lies, and encourages others to do the same. That will be for one's long term benefit and happiness."

In the Punnakiriyavatthu sutta, the Buddha has described three meritorious actions that can lead to happiness including rebirth in realms of happiness. The three meritorious actions are:

Giving (dana)

Moral behaviour (sila)

Meditation (bhavana)

In the Anana sutta of the Anguttara Nikaya, the Buddha has described four types of happiness that a householder can earn while still enjoying worldly sensual pleasures.

Happiness of earning wealth by just and rightful means (atthi sukha)

Happiness of using such wealth on the family, friends and meritorious deeds (bhoga sukha)

Happiness of being free from debts (anana sukha)

Happiness of blamelessness by living a pure life free from unwholesome physical, verbal and mental deeds (anavajja sukha)

The Buddha also stated that the first three types of happiness are not worth a sixteenth part of the happiness of blamelessness by refraining from unwholesome physical, verbal and mental deeds.

[chryblossomjjk]

bts fic recommendations | 03.07.23

→ hi friends! this is a little segment i do every tuesday (reviewsday get it, aren’t i funny, pls tell me how funny i am) where i read and review two-three fics. as a content creator, i know how big of a role other creators play in your growth, therefore, i want to do my part in making sure everyone gets the recognition they deserve! so with that being said, please check out the amazing fics listed below. make sure to like, reblog, and leave feedback! ♡ #reviewsday #kikirecs

stardust - @euphoricfilter (jjk x reader | fluff, smut, f2l)

summary:  if jungkook would have known an unintentional orgasm would have led to this, then he would have begged you to work out with him sooner.

naur bby when i tell you i loved this from the first paragraph...

"If every living being’s foundation is made of stardust, scattered when born, then Jungkook thinks the two of you were made from the same star."

and the way you continued the analogy throughout was pure literature gold (or should i say diamond teehee). its stuff like this that i read and im like damn, the moots are really out here posting fics that could easily be published best sellers for fucking free!! how lucky are we!!!

OOF AND THE PILLOW PRINCESS COMMENT HAD ME LOOKING AROUND THE ROOM BLUSHING BC HOW DOES HE KNOW ME LIKE THAT I FELT CALLED OUT LMAO

and the whole workout scene hits even better after his workout live like i legit was able to visual everything... and sex in the mirror will never not be top tier :')

i love this jungkook dearly. this is how i imagine irl jk yk? just that hopeless romantic vibe, feeling that he has someone on this earth that is meant for him and he's meant for them. thats encapsulated so beautifully in this fic. such beautiful writing, thank you for blessing us with this fucking masterpiece!!

knee high socks - @minniesvenus (jjk x reader | smut, college au)

summary: after being obsessed with you and your knee high socks for forever, jungkook can't believe that you finally notice him.

okay so do you ever just hear a song or smell a smell that feels so incredibly nostalgic and fills your head with dreamy thoughts and stars and stuff... that's exactly how i felt while reading this! like i just kept thinking of the arctic monkeys song and the way you characterized jungkook's crush is just so authentic. its just that pure school crush feeling where you anticpate seeing this person and the more time you see them you pick up on little things and it makes you fall even deeper oof. there's just something so fimilair about the way you wrote this and it's probably one of the most realistic depictions i've seen of the natural progression of a crush like uGH THE FUCKING TALENT !!!

and it makes you root for him so much like i was internally cheering for him when she asked him to sit next to him. it was so fucking wholesome and sweet i screamed

and then shit got unwholesome real quick whew

her giving him praise actually made me so happy though! like you definitely inspired me to write more of that bc its so refreshing and cute!! and the smut was saur naughty but so sweet bc she was just guiding him through the motions and once again it just felt so natural which is no easy feet!! like you really hit the nail on the head with this one and it will be added to my comfort fic list asap!! so so so lovely!!

in the seom: love for dummies - @thvhoe (jjk x reader | smut, fluff, angst, fwb, college au, camping au)

summary: always the friend, never the girlfriend. jeon jungkook doesn't date. at least that's what he thought until he met you, a chemistry student who seemed to have it all—except for love. meeting at a mutual friends frat party, you hit it off right away. however, due to both of your stubbornness, it has never progressed beyond being friends with benefits. the annual camping trip with your friend group was supposed to be the turning point in your relationship with jungkook. but what happens when your best friend of 18 years unexpectedly comes back from busan and confesses to you, further complicating matters?

OoF WHAT A FUCKING OPENING SCENE LMAO!! i was horny from fucking JUMP!!! and kook juggling between pet names and not knowing what to call her made me giggle but always made me extremely soft like aw :') <3

and y/n really whipped that fuckboy into shape we love to see it!! he better buy gifts n work for the coochie!!! >:(

"Pookie🩶: Can't sleep. Send me a pic of your boobies?"

this had me cackling bc this behavior is saur... annoyingly endearing like he legit is a big baby and i love him lmao even though unholy he is extremely cute.

^y/n and i both having immaculate taste and listening to ditto

and i am so thankful things turned out well for this pairing. i felt so sad for him like ugh the protectiveness and worry over her. he was generally just so wholesome throughout this entire fic. def a fav protrayal of jungkook. thank you so much for sharing this beautiful peice with us my love!

[guyfortune]

Dependent Origination GPT

The "Twelve Links of Dependent Origination" (Paticca-samuppada) is a fundamental teaching in Buddhism that explains how suffering arises due to the interplay of different factors. The twelve links are:

Ignorance (Avijja) - refers to not understanding the Four Noble Truths and the true nature of reality.

Volitional Formations (Sankhara) - refers to the mental and physical actions that are conditioned by ignorance.

Consciousness (Vinnana) - refers to the awareness of an object or experience.

Name-and-Form (Nama-rupa) - refers to the physical and mental components of existence.

Six Sense Bases (Salayatana) - refers to the six sense organs (eyes, ears, nose, tongue, body, and mind) and their corresponding objects.

Contact (Phassa) - refers to the interaction between the six sense bases and their corresponding objects.

Feeling (Vedana) - refers to the pleasant, unpleasant, or neutral sensation that arises in response to contact.

Craving (Tanha) - refers to the desire or attachment to a particular feeling or experience.

Clinging (Upadana) - refers to the attachment or grasping at something.

Becoming (Bhava) - refers to the process of taking birth in a particular realm of existence.

Birth (Jati) - refers to the physical process of being born into a particular realm of existence.

Aging and Death (Jara-Marana) - refers to the inevitable process of growing old and the eventual cessation of life.

Each of these links is dependent on the previous one and leads to the next one, creating a cycle that perpetuates suffering. Understanding these links is

What is ignorance in dependent origination? In Buddhist teachings, Dependent Origination is the principle that all things arise in dependence upon other things and conditions. It states that the arising of any phenomenon is the result of a complex interplay of causes and conditions. Ignorance (Avijja in Pali) is considered to be the root cause of all suffering and is the first link in the chain of Dependent Origination.

Ignorance refers to not understanding the true nature of reality, and the Four Noble Truths, which are the foundation of Buddhist teaching. It is a fundamental misunderstanding of the nature of self and the world, and it leads to the development of wrong views and the arising of craving and clinging.

Ignorance is often described as a state of confusion or not seeing things as they truly are. It is the lack of knowledge and understanding of the three marks of existence: impermanence, suffering, and non-self. Ignorance leads to the formation of wrong views and a sense of self, which in turn leads to attachment, craving, and clinging. These in turn give rise to the cycle of birth, aging, and death, which is the source of all suffering.

In summary, ignorance in dependent origination refers to not understanding the true nature of reality, which leads to the arising of wrong views, craving, clinging, and ultimately suffering. The elimination of ignorance is considered to be the key to breaking the cycle of suffering and achieving enlightenment.

And what are formations in dependent origination?

In the Buddhist teaching of Dependent Origination, formations (Sankhara in Pali) refer to the mental and physical processes that shape our experiences and give rise to our perceptions of the world. They are the second link in the chain of Dependent Origination.

Formations refer to the mental and physical processes that shape our experiences, including our thoughts, emotions, and actions. They include both wholesome and unwholesome mental states, such as love, compassion, anger, and hatred. Formations are influenced by our past experiences and conditioning, and they are the result of the interaction between the six sense bases (sight, sound, smell, taste, touch, and thought), and the six sense objects (forms, sounds, smells, tastes, tactile objects, and ideas).

Formations arise out of the previous link of dependent origination, ignorance (Avijja) and give rise to the next link, consciousness (Vinnana). They are responsible for shaping our perceptions of the world, including our thoughts, emotions, and actions. Formations are considered to be the driving force behind our behavior and the way we interact with the world.

In summary, formations in dependent origination refers to the mental and physical processes that shape our experiences and give rise to our perceptions of the world. They are the result of past experiences and conditioning and are influenced by the interaction between the six sense bases and the six sense objects. Understanding the nature of formations and how they shape our experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is consciousness in dependent origination? In the Buddhist teaching of Dependent Origination, consciousness (Vinnana in Pali) refers to the mental state that arises in response to an object or a perception. It is the third link in the chain of Dependent Origination.

Consciousness is the mental state that arises in response to an object or perception and it's the process of being aware of something. It is the result of the interaction between the six sense bases (sight, sound, smell, taste, touch, and thought) and the six sense objects (forms, sounds, smells, tastes, tactile objects, and ideas). Consciousness is considered to be the bridge between the external world and the mind. It arises out of the previous link of dependent origination, formations (Sankhara) and give rise to the next link, name and form (Nama-rupa).

Consciousness is not considered to be a permanent entity, but rather a fleeting and constantly changing mental state. It is conditioned by past experiences and is influenced by the state of the mind, which is shaped by formations.

In summary, consciousness in dependent origination refers to the mental state that arises in response to an object or a perception, it is the result of the interaction between the six sense bases and the six sense objects, it arises out of formations and give rise to name and form. Understanding the nature of consciousness and how it arises and interacts with the world is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is name-and-form in dependent origination?

In the Buddhist teaching of Dependent Origination, name-and-form (Nama-rupa in Pali) refers to the physical and mental components that make up an individual being. It is the fourth link in the chain of Dependent Origination.

Name refers to the mental aspect of an individual, including thoughts, emotions, and consciousness. Form refers to the physical aspect, including the body and its sense organs. Together, name and form make up the entirety of an individual being.

Name-and-form arises out of the previous link, consciousness (Vinnana) and gives rise to the next link, the six sense bases (Satta Ayatana). The six sense bases include the sense organs of sight, hearing, smell, taste, touch, and thought, which allow an individual to interact with the external world.

Name-and-form is considered to be the foundation of individual existence and is shaped by past experiences and conditioning. It is the basis of the sense of self and the way in which an individual experiences the world.

In summary, Name-and-form in dependent origination refers to the physical and mental components that make up an individual being, it arises out of consciousness and gives rise to the six sense bases, which allow the individual to interact with the external world. Understanding the nature of name-and-form and how it shapes individual existence is an important step in breaking the cycle of suffering and achieving enlightenment.

And what are the six sense bases in dependent origination?

In the Buddhist teaching of Dependent Origination, the six sense bases (Satta Ayatana in Pali) refer to the six senses (sight, sound, smell, taste, touch, and thought) that allow an individual to interact with the external world. It is the fifth link in the chain of Dependent Origination.

The six sense bases include the physical organs of sight, hearing, smell, taste, and touch, as well as the mental faculty of thought. They are the means by which an individual experiences the external world and are closely related to the process of consciousness.

The six sense bases arise out of the previous link, name-and-form (Nama-rupa) and give rise to the next link, contact (Phassa). Contact refers to the interaction between the six sense bases and the six sense objects (forms, sounds, smells, tastes, tactile objects, and ideas) which leads to the arising of sensations and feelings.

The six sense bases are considered to be the foundation of individual existence and the way in which an individual experiences the world. They are shaped by past experiences and conditioning and are closely related to the process of consciousness.

In summary, the six sense bases (Satta Ayatana) in dependent origination refers to the six senses that allow an individual to interact with the external world, they arise out of name-and-form and give rise to contact, which leads to the arising of sensations and feelings. Understanding the nature of the six sense bases and how they shape the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is contact in dependent origination?

In the Buddhist teaching of Dependent Origination, contact (Phassa in Pali) refers to the interaction between the six sense bases (sight, sound, smell, taste, touch, and thought) and the six sense objects (forms, sounds, smells, tastes, tactile objects, and ideas). It is the sixth link in the chain of Dependent Origination.

Contact refers to the point of interaction between the six sense bases and the six sense objects, which leads to the arising of sensations and feelings. It is the process by which an individual experiences the external world through the senses and it's the result of the six sense bases and the six sense objects coming together.

Contact arises out of the previous link, the six sense bases (Satta Ayatana) and gives rise to the next link, feeling (Vedana). Feeling refers to the pleasant, unpleasant, or neutral sensation that arises in response to contact. It is the subjective experience of the sense objects.

Contact is considered to be an important step in the process of perception and the arising of sensations and feelings. It is shaped by past experiences and conditioning and is closely related to the process of consciousness.

In summary, contact (Phassa) in dependent origination refers to the interaction between the six sense bases and the six sense objects, which leads to the arising of sensations and feelings. It arises out of the six sense bases and gives rise to feeling. Understanding the nature of contact and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is feeling in dependent origination?

In the Buddhist teaching of Dependent Origination, feeling (Vedana in Pali) refers to the pleasant, unpleasant, or neutral sensation that arises in response to contact between the six sense bases (sight, sound, smell, taste, touch, and thought) and the six sense objects (forms, sounds, smells, tastes, tactile objects, and ideas). It is the seventh link in the chain of Dependent Origination.

Feeling refers to the subjective experience of the sense objects, it can be pleasant, unpleasant or neutral. It is the result of the interaction between the six sense bases and the six sense objects and it arises out of contact (Phassa). Feeling is considered to be an important step in the process of perception and the arising of sensations and emotions.

Feeling arises out of contact and gives rise to the next link, craving (Tanha). Craving refers to the desire or attachment to a particular feeling or experience. It is the mental state that leads to clinging and the desire for continued existence.

Feeling is considered to be an important step in the process of perception and the arising of sensations and emotions. It is shaped by past experiences and conditioning and is closely related to the process of consciousness.

In summary, feeling (Vedana) in dependent origination refers to the pleasant, unpleasant, or neutral sensation that arises in response to contact between the six sense bases and the six sense objects. It arises out of contact and gives rise to craving. Understanding the nature of feeling and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is craving in dependent origination?

In the Buddhist teaching of Dependent Origination, craving (Tanha in Pali) refers to the desire or attachment to a particular feeling or experience. It is the eighth link in the chain of Dependent Origination.

Craving refers to the mental state of wanting or desiring a particular experience or feeling. It can manifest as a desire for pleasurable experiences, a desire to avoid unpleasant experiences, or a desire for continued existence. Craving is the source of clinging, which leads to the desire for continued existence and the cycle of birth, aging, and death.

Craving arises out of the previous link, feeling (Vedana) and gives rise to the next link, clinging (Upadana). Clinging refers to the attachment or grasping at something, it can manifest as attachment to physical objects, people, or ideas.

Craving is considered to be a major source of suffering and an obstacle to achieving enlightenment. It is shaped by past experiences and conditioning, and it is closely related to the process of consciousness.

In summary, craving (Tanha) in dependent origination refers to the desire or attachment to a particular feeling or experience. It arises out of feeling and gives rise to clinging. Understanding the nature of craving and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is clinging in dependent origination?

In the Buddhist teaching of Dependent Origination, clinging (Upadana in Pali) refers to the attachment or grasping at something. It is the ninth link in the chain of Dependent Origination.

Clinging refers to the attachment or grasping at physical objects, people, or ideas. It can manifest as attachment to material possessions, relationships, or concepts such as self or identity. Clinging arises out of the previous link, craving (Tanha) and gives rise to the next link, becoming (Bhava). Becoming refers to the process of taking birth in a particular realm of existence.

Clinging is considered to be a major source of suffering and an obstacle to achieving enlightenment. It is shaped by past experiences and conditioning, and it is closely related to the process of consciousness. It is the driving force behind the desire for continued existence and the cycle of birth, aging, and death.

In summary, clinging (Upadana) in dependent origination refers to the attachment or grasping at something. It arises out of craving and gives rise to becoming, which is the process of taking birth in a particular realm of existence. Understanding the nature of clinging and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is becoming in dependent origination?

In the Buddhist teaching of Dependent Origination, becoming (Bhava in Pali) refers to the process of taking birth in a particular realm of existence. It is the tenth link in the chain of Dependent Origination.

Becoming refers to the process by which an individual takes birth in a particular realm of existence. It is the result of the accumulation of past actions and conditioning, also known as Karma. It is closely related to the process of clinging (Upadana) and the desire for continued existence.

Becoming arises out of the previous link, clinging (Upadana) and gives rise to the next link, birth (Jati). Birth refers to the physical process of being born into a particular realm of existence.

Becoming is considered to be an important step in the process of existence and the arising of suffering. It is shaped by past experiences and conditioning, and it is closely related to the process of consciousness and clinging.

In summary, becoming (Bhava) in dependent origination refers to the process of taking birth in a particular realm of existence. It arises out of clinging and gives rise to birth. Understanding the nature of becoming and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is birth in dependent origination?

In the Buddhist teaching of Dependent Origination, birth (Jati in Pali) refers to the physical process of being born into a particular realm of existence, which can be the realm of humans, animals, devas (heavenly beings) or the realms of suffering (hell, hungry ghost, or animal realms). It is the result of the accumulation of past actions and conditioning, also known as Karma, and it's closely related to the process of becoming (Bhava).

Birth arises out of the previous link, becoming (Bhava) and gives rise to the next link, aging and death (Jara-Marana). Aging and death refer to the inevitable process of growing old and the eventual cessation of life.

Birth is considered to be an important step in the process of existence and the arising of suffering. It is shaped by past experiences and conditioning, and it is closely related to the process of consciousness, clinging, and becoming.

In summary, birth (Jati) in dependent origination refers to the physical process of being born into a particular realm of existence, which can be the realm of humans, animals, devas (heavenly beings) or the realms of suffering (hell, hungry ghost, or animal realms). It arises out of becoming and gives rise to aging and death. Understanding the nature of birth and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

And what is aging and death in dependent origination?

In the Buddhist teaching of Dependent Origination, aging and death (Jara-Marana in Pali) refer to the inevitable process of growing old and the eventual cessation of life. It is the twelfth and final link in the chain of Dependent Origination.

Aging refers to the gradual process of physical and mental deterioration that occurs over time, leading to weakness and vulnerability. Death refers to the cessation of life and the end of the current existence.

Aging and death arise out of the previous link, birth (Jati) and bring the cycle of Dependent Origination to its conclusion. This cycle of birth, aging, and death is considered to be the source of suffering and the cycle that needs to be broken through enlightenment.

Aging and death are considered to be an important step in the process of existence and the arising of suffering. They are shaped by past experiences and conditioning, and they are closely related to the process of consciousness, clinging, becoming, and birth.

In summary, Aging and death (Jara-Marana) in dependent origination refer to the inevitable process of growing old and the eventual cessation of life. It arises out of birth, and it brings the cycle of dependent origination to its conclusion. Understanding the nature of aging and death and how it shapes the individual's experiences is an important step in breaking the cycle of suffering and achieving enlightenment.

-----

Once the cycle ends with aging and death, it can start again with a new birth as a result of past actions and craving. Therefore, the cycle of Dependent Origination can perpetuate itself through the process of rebirth. Thus, breaking this cycle is not just to stop at aging and death but also to stop the process of rebirth, which is achieved through the attainment of Nirvana.

When one truly understands the teaching of Dependent Origination, they come to see the interconnectedness of all things and the way in which suffering arises due to ignorance and craving. They gain insight into the nature of existence and the causes of suffering. This understanding leads to a reduction in craving and clinging, which in turn leads to a reduction in suffering. It also leads to the development of wisdom and compassion.

Furthermore, by understanding Dependent Origination, one can see how actions and intentions shape the present and future experiences and how the cycle of birth, aging, and death is perpetuated by clinging and craving. This understanding leads to the development of Right Understanding, one of the Eightfold Path, which is an essential step to achieve Nirvana.

In summary, understanding dependent origination leads to the reduction in suffering through the reduction of craving and clinging, development of wisdom and compassion, and the ability to see the interconnection and causes of suffering. It also leads to the development of right understanding which is a key step in attaining Nirvana.

[mountain-sage]

“The twofold conditioning is karma and afflictions. There's three kinds of karma - wholesome, unwholesome and neutral - that produce effects that correspond with the cause but when the root is misknowing, when we haven't realized the way it is and the extent of what is, then even the wholesome karma that occurs when the afflictions aren't active in our mind-streams can only bring results within the cycle of samsara. Liberation from samsãra means total and lasting liberation from that conditioning, from karma and afflictions.”

-H.E. Avikrita Vajra Rinpoche

[sister-mel]

The main scripture discussed in this Session is Ephesians 6:13-14, particularly the portions that says: "Stand firm then, with the belt of truth buckled around your waist...[NIV]" Priscilla groups the Belt of Truth, the Breastplate of Righteousness and the feet prepared with the Gospel of Peace as the three pieces of heavenly armor that are set apart in the text as equipment we have already put on. This is indicated by the participle of the Greek verbs which are used to modify an imperative, or a command, so we can go into the study of the Belt of Truth, knowing that God has already fastened us with this by means of His Scripture, the very foundation of all Truth we know and learn as Christians. These three implements of our Armor of God enable us to Stand Firm in the Spirit of God, to take our position up in the Heavenly Ranks against the forces of wickedness spoken of in Session 1. Priscilla points out that the Book of Ephesians is really written in two parts. The first part, chapters 1 through 3, is comprised of indicative statements that tell us who we are, our identity as Christians. The second part, chapters 4 through 6, in which the Armor of God verses are written, delivers imperative statements that tell us what to do to carry forward our identity as Christians, to activate our spiritual purpose.

The major points Priscilla covers throughout this session are:

The over-arching principle present in all of Satan's attacks toward us is deception (the mark of the enemy).

Satan is the master illusionist.

An illusion is something that is deceiving by producing a false or misleading impression of reality.

Satan can craftily make you think that God does not mean exactly what He says.

The enemy depends on us leaning on our own understanding.

Satan's suggestions can never stand up against the light of God's Holy Word.

God's truth is the light.

We live in a world of relativity where people have their own interpretations of truth that depart from biblical truth.

The belt in Roman armor was critical for a Roman soldier to be able to carry the entire set of armor, which was usually an additional 70 pounds. It was a fortification and a support for the core.

For Jewish men of biblical times, they were familiar with the belt as a way to tuck up their tunics so they could have increased speed and agility.

Strapping on the Belt of Truth, therefore: (1) allows you to stand firm against the schemes of the devil; (2) gives you the freedom of movement you wouldn't have otherwise; and (3) restricting releases.

God has prepared the way set before us and as long as we walk in His Truth, our purpose can be brought to completion.

~*~*~Key Scriptures Referenced in Video~*~*~

Proverbs 3:5-6 :: "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight."

Ephesians 5:13 :: "But everything exposed by the light becomes visible - and everything that is illuminated becomes a light."

2 Corinthians 11:14 :: "And no wonder, for Satan himself masquerades as an angel of light."

Joshua 24:15a,c :: "But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve ... But as for me and my household, we will serve the LORD."

John 8:32 :: "Then you will know the truth, and the truth will set you free."

2 Corinthians 6:14 :: "Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?"

1 Timothy 6:10 :: "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs."

Ephesians 4:29 :: "Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen."

Galatians 5:22-23 :: "But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law."

1 Corinthians 6:19 :: "Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own..."

Numbers 13 Reflection on the only 2 Scouts from the 12 originally selected from the Tribes of Israel who girded themselves against their fears and doubts to step into the Promised Land. These men were Joshua and Caleb and Caleb said with confidence in the Truth of God's Word, "We should go up and take possession of the land, for we can certainly do it."

~*~*~ Prayers from this Session ~*~*~

From Charles Spurgeon:

"Lord, help us to not only be able to discern the difference between right and wrong, but please help us to be able to discern the difference between right and almost right."

Priscilla's Prayer:

"Lord Jesus, will you help us as we go into this week of study to make a firm affirmation to be women who are girded in Truth. Lord, this is where the Victory starts and we want Victory. In Jesus' Name, Amen."

Questions for Discussion:

Question 1:

Towards the end of her video, Priscilla explains how ancient Roman soldiers would have recognized the Belt of Truth as a form of core support that helped them carry the rest of their armor.

What is your personal Bible Belt of Truth? What are the scriptures that have helped you stay anchored and engaged in the Truth? (Refer to these Bible Emergency Numbers as an example).

Question 2:

Priscilla mentions how the enemy, Satan, is a master illusionist. What are a few Truths that the enemy seems to attack most for you? How did you buckle yourself with the Truth of the Gospel to resist these attacks? Let's praise God for the Victories in our lives!

Question 3:

Priscilla also refers to the belt from the understanding of the Jewish culture (a couple examples of ancient Jewish clothing are pictured below). It was a means to gain mobility and to experience more freedom of movement. These days, popular culture seems to regard Christianity as restrictive, but we know different as Shield Maidens! How has the Scripture liberated you and, contrary to popular belief, how does popular culture restrict our inner growth?

Question 4:

As Priscilla was talking about the Belt of Truth, I pictured those big iconic belt buckles that people are known to wear at rodeos (like the one pictured below). From this perspective, the Belt can be a form of identification. How do you allow the Gospel Truth to define you in daily life? How would you encourage fellow Christians to live the Scripture so we can be as we are called to be - a Temple of the living Word?

Question 5:

Priscilla made a powerful point about how truth is commonly defined in modern times by the general public as something that is open to interpretation, or is relative to each person's experience. However, the Bible gives us a firm standing in Truth. Can you share any personal experiences in which you encountered an example of the popular perception or definition of truth clashing with scriptural Truth? What happened as a result of you standing firm in God's principles directly in those situations and, alternately, what happened for you in your prayer life as a result?

Question 6:

I'm borrowing this question from Priscilla's book, she asks, "During times in your life when your desires have not been aligned with what you know to be true from God's Word, what's been your typical response? Do you usually (a) do what you want to do and pray for forgiveness later, (b) grit your teeth and force your actions to God's standard, (c) try to massage God's Word so it fits in with your desires, (d) cry out in prayer and try to ride it out patiently, trustingly, (e) talk to somebody about what you're struggling with, or (f) something else entirely?"

Question 7:

This is another question from Priscilla's book about our spiritual posture: "When do you find it particularly hard to keep your spiritual backbone straight? (a) When under pressure from others to conform, (b) When put on the spot to defend my faith or opinion, (c) When carrying the extra weight of difficulty and struggle, or (d) Other.

[helpmeimblorboing]

Raga is the Buddhist and Hindu term referring to any form of attachment, famously considered one of the three poisons in Mahayana Buddhism and one of the three unwholesome roots in Theravada Buddhism

In Buddhist Pali canon, it is considered one of the threefold fires that can prevent a person from reaching nirvana, alongside dvesa (hatred) and moha (delusion)

The Abhidharma-samuccaya states: What is craving (raga)? It is attachment to the three realms of existence. Its function consists of engendering suffering

Raga is said to arise from the identification of the self as being separate from everything else. This mis-perception or misunderstanding is referred to as avidya (ignorance).

However, when I refer to Xiao Xingchen and Wei Wuxian as ragas, I am instead referring to them being the subject of other people's raga, or attachment - with Xue Yang being obsessed with XXC and JC being obsessed with WWX

Funny how Jiang Cheng and Xue Yang are like… parallel lines that happen to start at exactly opposite starting points

Like the dissimilarities are obvious - one is the heir of a Sect, the other is born on the streets. One is a demonic cultivator, the other hunts them down

But then you have the similarities -

- First of all, the Three Poisons. If you would look at my other post, you would see that I pointed out that both XY and JC are people consumed by the Poisons (attachment, hatred and ignorance)

-Second, the subjects of their raga - their attachment - are both in some way related to Baoshan Sanren (XXC being a direct disciple, and Wei Wuxian’s mother also being a direct disciple)

-Third, both of their ragas are in some way affiliated with people related to monkhood (Song Lan came from a Temple, and LWJ is… well, Lan Wangji)

- Fourth, both of them hurt their ragas badly and seem to show some measure of remorse for this - though not enough to stop them from hurting others

Maybe not enough to make a full dissertation, but I find it p cool

[vajranam]

All About Karma

Like gravity, karma is so basic we often don't even notice it.

Sakyong MiphamTags: karma, life

The three types of karma

The Sanskrit word “karma”, literally translated, means action. It comes from the root “kri”, meaning, to act. Karma refers to actions or deeds.

1. Sanchitta

These are the accumulated works and actions that you have completed in the past. These cannot be changed but can only wait to come into fruition. This is the vast accumulation of karma that encompasses our countless past lifetimes. This comprises every action that you have ever made in your past and present lives.

2. Prarabdha

Prarabdha is that portion of the past karma that is responsible for the present. These are the ripe and fructuous actions and reactions. The things that you did in the past make you what you are today. It cannot be avoided or changed, but only exhausted by being experienced.

3. Agami

Agami Karma is the Karma we are creating for ourselves right here in the current moment. It is the action that we create and the choices we make right now, as we live this present lifetime.

All these three aspects of karma blend into each other. “As you think so shall you be” – our choices and actions of the present moment will become our karma in the future.

The benefits of understanding Karma are that it discourages one from performing unwholesome

We come around the K-word again, first things first do we know what is Kar Ma?

To reduce that to our action we will be missing the point deeply, Buddha Shakyamuni explained that karma is our taught feeling and action.

According to Dzogchen:

Bad Karma = Bad Thinking

Neutral Karma = Neutral Thinking

Good Karma = Good Karma

When thinking about the constant flow of karma that also the constant flow of taught that touch any beings on earth.

Karma is universal that mean lrt’s say you hurt someone and hide it don’t worry that your consciousness knows exactly.

When consciousness knows deeply you got karma to create, then fun start.

Karma got also the possibility to be transformed in all kinds of ways, “ I know what you gonna “ How I make my life better”

Well let take Miss or Mister Basic

Who always think 100℅ negatives also usually deeply mess with everything around him or her. We all start here.

In the preliminary practice if we the right way so that not just the four exercises but also very long practice of Shine.

Shine calm the mind there for we getting more aware of what is happening.

To clear negative karma there are many different methods but the Buddha himself talk about one method that destroyed all negative karma, cultivating love and compassion bodhicitta

When a person’s mind is saturated with love, like ground that has been moistened, the seed of compassion, once planted, will easily grow. Thus, having permeated the mind with love, cultivate compassion.

— Kamalasila

After this lets say when we start to be aware of karma we start to watch our mind, what we say and what we do slowly one day at time we get there.

[inuyashaha]

Disclaimer: I have no formal training or deep understanding of Buddhism, but I do have access to Wikipedia.  Take these speculations with a grain of salt and I humbly beg forgiveness for my ignorance.

So, I was thinking about the idea of killing the parent, killing the arhat -- killing illusions, finding wisdom, etc.  The “three poisons” (there are more, but I guess these are the main ones), can keep you stuck in the karmic cycle, and these are delusion/confusion, greed/attachment, and aversion/hate.  These can also be referred to as the three unwholesome roots.

Does this mean anything in Yashahime?  There are 3 cousins/sisters, and there is root imagery galore.  Towa takes comfort in her “delusions” or memories of the time with her sister -- seeking the past and memories, but when she gets to the feudal era, she talks about going back to the modern era which was so peaceful (though hey, last time I saw her there, she was getting in fights and a gang of men held her little sister AT KNIFE POINT).  Setsuna is essentially Towa’s opposite in that she doesn’t care about the past or the future -- maybe you could say she has an aversion to it?  She is pushing away her sister’s affection, and though I would not say she hates anyone, she is the most likely to come across that way.  Moroha is all about the money, and even though I think she probably has good reason for it that we don’t know about, she comes across as greedy and money-hungry. 

I’m not saying they are the 3 unwholesome roots, but maybe they have to overcome these things or they are representative of some conflict they must resolve to dispel the confusion around them and find out the truth of what really happened?

[septic-skele]

US - Heed The Signs (Part 8)

[Part 7]

Though she had none of her own, Muffet had always liked little hatchlings. Not only were they cute, they were good for business; she rarely ever had trouble selling her wares and making loyal customers out of them. She loved the days when a brood of boisterous bunnies would come storming in, each with their meticulously counted coins to clean out her display case. All of their lively clamoring and chatter amused her. It reminded her of better days.

She would mentally swat herself whenever that thought arose. These were her better days, here and now! She was a working woman, making a living for herself and her family. She was making herself useful! Why would she even bother to think back on the days when her brothers showed her the best places to chase and tease whimsuns? When her sisters taught her how to make vast, intricate art out of her webs? When her mother would pet her head as she did up her hair with ribbons and bows and told her how lovely she was?

Yes, these days, alone in Snowdin, were…better for everyone.

Muffet ought to send them another telegram soon so she could put these things out of her mind.

The bone hatchlings served as a pleasant distraction. Now that the ugly concoction he drank was finally purging from his body, little Papyrus was on the mend.

Muffet’s soul still burned and her hands curled in fury at the thought of that old monster who had done this to him—no matter how accidental. When her cousins in Waterfall had received her news about a poisoned hatchling, they had wasted no time. They had surrounded and cornered the brute with threats and demands.

“I never saw them well enough! T-These old eyes are almost blind!” he had stammered. “I thought they were wild animals, an infestation waiting to happen, so I poured out some bottled bait! It was expired, it—it shouldn’t have done too much harm! Just enough to drive them off.” Swallowing hard at their low hisses of disdain, he shrank in on himself. “How was I to suspect? No children should be the ones rooting through my trash, right? They s-should be at home, safe, with their parents! H-How was I to know?!”

Spiders had no incredible fondness for baiters, poisoners or pest control. Muffet didn’t truly believe that her cousins would kill a monster for that slight unless it was against their own kind…but deep down, she wouldn’t have felt particularly sorry if they had.

Regardless, they had sent back the specifications of the bait he had used. Unfortunately it was one Muffet had plenty of familiarity with, though it came with the helpful byproduct of knowing precisely which medicine could combat it.

It was a medicine intended for spiders; she was unsure how it would affect bone hatchlings but Papyrus was already as frail as a fly. Could a remedy endowed with healing magic make him any sicker? In the end she simply added a splash of milk and gave it over.

Sans was more than happy to assist when Papyrus groaned and refused to take it. “Come on, champ! It may taste bad on the way down but it’s got a lot of good things for you. It’s going to make you better! Stronger!” His smile didn’t wane but it certainly changed. “That’s what you want, isn’t it, to be strong and capable like me? This will do that.”

Muffet sensed she was missing something important between them when Papyrus’ hands shot out for the cup with no more hesitation. His expression of disgust was wrenching as he gagged it down but nevertheless he persisted, spurred on by his brother’s cheers of relief and delight. Of course, he brought about half of it back up just a few minutes later; it was meant to be sipped, not guzzled.

“The next cup will come with a little digestif, sweetling—a spoonful of honey should smooth things over,” Muffet promised, patting his cheek. At first contact he flinched and kept his mouth shut until Sans lightly nudged him, prompting.

“…Papy?”

“Um. Yes, ma’am. Thank you, ma’am. M’sorry for the mess,” he murmured, eye sockets falling dim and soft as he rested his skull against her palm.

Stars. The sight brought on a rush of affectionate warmth, followed by the instinct not to pull away, followed by confusion. Had she called him “sweetling”? She couldn’t recall saying that to any of the other children before. Her hand was uncertain as she ran a thumb over his cheekbone. Beside him, Sans looked on with a distant, wistful glow in his eyes, leaning his head into his own hand as if by instinct.

Did your parents ever spare you a kindness? Did they remind you that you were loved? If they did, do you even remember it?

Shame, shame on them for misplacing you.

The honey was magic in and of itself; in fact, Papyrus was completely enamored with it now. Within three days he was drinking more honey than milk, much to Sans’ dismay. Milk was being treated with almost the same base prejudice as medicine!

“He needs calcium, not this unhealthy, unwholesome sugar rot; his magic will crystalize!” Sans exclaimed, only to flounder at the pointed stare Muffet gave him. “I—It isn’t—What I mean to say is that—Thank you very much for our tasteful dessert, Miss Muffet! But…um…”

“I’ll whisk the honey into the milk, dearie.”

“Yes! Yes, that would be wonderful. T-Thank you kindly!”

If Muffet set Sans’ opinions on “sugar rot” aside, she could admit that he was great for business. Once Papyrus started noticeably improving, able to sit up in the hammock and hold a plate on his own, Sans became a little more willing to stray from his side and mingle with the customers—and they with him. Whenever a new child was born in the Underground, it was the word around town. Now this, a strange skeleton child appearing out of nowhere? An attraction, a novelty! The shop had more visitors in the last week than she had the three weeks prior.

Sans reveled in the attention. It seemed he had craved a listening ear for a long, long time and now he had them in abundance. He would chatter at the visitors from the moment they opened the door to the moment they closed it behind them, though he cheerfully and blatantly dodged any questions about home or his parents—and the moment he overheard so much as a ragged cough from the backroom, away he went, leaving Muffet to fend off the rest of their questions.

“Is there someone else back there?”

“How long are they staying with you, Muffet?”

“Where did they really come from?”

“Are they, um, yours…somehow?”

That last question both irritated and flustered her. Oh, of course, of course they were hers because it made such savvy sense that a spider could somehow breed bone brothers! Perfectly preposterous. But there was a little buzz in the back of her head, niggling, and it stung.

Children belonged to or with someone…and if Sans’ and Papyrus’ someone(s) were unsuitable, where did they belong?

Together, first and foremost. The first day that Papyrus could move from the hammock to one of the padded booths in the front, his presence was like honey to the flies. It turned to vinegar as soon as a group crowded around him and he shrank, wheezing, into the corner, bones rattling like Muffet’s tip jar. It was the first and only time she saw Sans’ eyes black out as he shouldered through them to sit and gather Papyrus against his side.

“You see, brother? They love you, they all want to be your friends!” he cooed, staring fixedly up at the curious onlookers. “And friends should all care, share and take their turn, so my brother can appreciate every single one of you on your own!” His cheery tone didn’t falter, but his eyelights didn’t rekindle right away either.

No, that was a web that couldn’t be unraveled. As Sans affectionately ran a hand over Papyrus’ skull, Muffet examined a particularly shiny piece of gold and pretended not to wish on it for her mother.

She wasn’t resting well in her hammock this night. Since Papyrus joined Sans now, sleeping in one of the corner booths, she had stripped the old one she had lent him and spun a fresh one. It was comfortable enough to serve, so why were her thoughts tangled up this way?

“We had a house but…we lost it.”

“It would be better to make a new home here.”

It wouldn’t be long before they left her to fend for themselves. How had that turned out for them in the first place? Pain, illness, panic. Make a new home, they said. Did they have any idea what that would truly entail?

“Hatchlings don’t know, so they don’t think until they are taught…and you don’t have any teachers, do you?”

Muffet had enough trouble on her own when she came to town. Scraping up the gold to make it through the first six months had nearly broken her back.

“We don’t have that kind of money!”

Though he should be in school, Sans could probably…hopefully work. His infectious charm could win people over to give him odd jobs, Muffet was sure. But where would that leave Papyrus? Not old enough, not strong enough, waiting somewhere for his brother to return. Muffet would have to be blind in three of her eyes to miss how he reacted whenever Sans was gone too long. The separation anxiety he felt was crushing.

“Just one brother to keep me company is better in my mind than having none.”

Muffet heaved a shaky breath. She could feel it crushing her now, in ways she thought she had trained herself to ignore. She missed her family awfully, yes, but if everything here came crashing down, she always had the last resort of returning to the nest. The family would welcome her back with open arms and legs. Where could the bone brothers go in the wild? They had no nest to scurry back to.

Hers was the first safe refuge they had found. They knew they were safe here in ways they couldn’t be out there. Odd jobs wouldn’t be enough for a table, much less for food to put on it. If they had to go back to scavenging and Papyrus came down sick again—Arachne forbid Sans falling ill—it could be over for them in a matter of months.

No, they…they’ve managed this long, only one and two. They could keep on. Somehow.

But no child should have to.

“My mother carries me on her back until I’m grown and ready, and your mother goes unbothered?”

Shame.

Muffet didn’t end up finding any rest. Instead she rolled out of her hammock, put her hair up and scuttled to her desk, spreading her meticulous finance logs out in front of her.

It didn’t take long to see that with the new boom the boys’ mere existence gave to her business, it was workable. Projecting for the next…decade?

“Two bone hatchlings. Tsk,” she muttered, fangs tugging into a slight smile. “Mother’s carried ten, twenty, fifty and some. What are one and two?”

That’s if the one and two say yes.

___________________________________

“Miss Muffet, I didn’t know you sold clothes here too!” Sans laughed as he poked his hand through the sleeve of a blue-striped shirt. “Though I don’t think this would fit many of the adults who shop here—mweheheh, especially not after eating your sweets!”

“Blue? This one’s…kind of my size,” Papyrus piped up cautiously, though he held it away from his body so as not to assume. Sans’ smile waned slightly as his eyes darted between the tatty shirt hanging from his brother’s back to the vibrant comparison in his hands.

“Well, um…I’m sure it’d look great on you, Papy, but it—it’d be rude! Yeah! Trying on her merchandise would be like taking a bite out of a donut and then putting it back! We can’t do that.”

“It’s not merchandise, dearie, but…mmm, yes. You will pay me for it regardless.” Both of them cringed, Sans hurriedly flinging the blue one back at the bag, but before he could form a protest, Muffet sighed with exasperated fondness. “Pay me by wearing them down, would you? So I know I didn’t deal for it as a laughing matter but as a gift instead.”

For once, Sans was silent.

“A…gift?” Papyrus echoed, voice cracking as his fingers curled tighter into the soft cloth. Little by little it was bunched into small, possessive folds in his lap. “A gift…for us?”

“Would I be such a poor host, inviting you into my parlor for all this time without presenting party favors? Don’t think so small of me,” she tutted.

“Ma’am.” Sans’ shoulders were sagging and his voice was softer than Muffet had ever heard it. “You’ve already done too much for us. Helping me get Papy better is more than I can thank you for. I…” Something like guilt seemed to sting him. “I…can’t repay you. Ever.”

“My, oh, my. If that’s what you think, let me make an easy barter with you: for all that I have done for you, you do a small something for me. You stay safe by staying here.” She ignored their stunned gasps, pressing on surely. “You learn from me. I’ll not have the shame of misplacing any hatchlings before their time and teaching.”

“Miss Muffet…”

“You’ll make a new home here, just as you planned, but you and only you aren’t always enough. Don’t say you don’t know. You were lost; now you’re found.” Her eyes softened as she glanced between them. “Aren’t your little feet tired of walking alone?”

Papyrus squeaked, lifting the new shirt to bury his face in it, and Sans’ tiny nod came with a quiver in his jaw.

“I’m not your mother, sweetlings. But if she isn’t going to stand on her two measly feet, it’s the job of a working woman with eight to make herself useful. Let me carry you for a while. Stay.”

[mahayanapilgrim]

Happiness in Theravada Buddhism - 03

In the Niramisa sutta of the Samyutta Nikaya, the Buddha has described two levels of unworldly happiness. The first is the unworldly happiness experienced in the first, second and the third fine material mental absorptions (rupavacara jhana) developed through concentration meditation. The other level of unworldly happiness is called the still greater unworldly happiness (niramisa niramisataram sukha). That is the unworldly happiness experienced when an enlightened person looks upon the mind that is free from greed, hatred and delusion.

The Buddha has described three unwholesome, unskilful and unprofitable roots of the mind which are the basis for the development of all types of mental defilements. They are: Greed (lobha), hatred (dosa) and delusion (moha).

These three roots are deeply embedded in the mind of unenlightened beings acting as the driving force to make them perform unwholesome deeds. The unwholesome roots, will cause one to perform unwholesome physical, verbal and mental actions that can result in unhappiness to the doer as well as to others. In the Kamma Nidhana sutta, the Buddha has stated how the three unwholesome roots condition performance of the ten unwholesome deeds.

Killing any living beings is conditioned by greed or hatred or delusion

Stealing is conditioned by greed or hatred or delusion

Sexual misconduct is conditioned by greed or hatred or delusion

False speech is conditioned by greed or hatred or delusion

Slanderous speech is conditioned by greed or hatred or delusion

Harsh speech is conditioned by greed or hatred or delusion

Idle chattering is conditioned by greed or hatred or delusion

Covetousness or greed is conditioned by greed or hatred or delusion

Ill-will is conditioned by greed or hatred or delusion

Wrong view is conditioned by greed or hatred or delusion.

Wholesome or skilful physical, verbal and mental actions which are the opposite actions to the above ten actions, that are performed based on the three wholesome roots of non-greed (alobha), non-hatred (adosa) and non-delusion (amoha) will result in happiness to the doer as well as to the others.

[weilongfu]

Watching The Untamed Ep 34 and I just realized What Is Up with Jiang Cheng and why he cannot for the life of him Calm The Fuck Down.

What is the name of Jiang Cheng’s sword? Sandu aka Three Poisons. This is apparently an allusion to the Three Poisons/Three Unwholesome Roots of Buddhism: Ignorance/Delusion, Greed/Attachment, and Aversion/Ill Will. 

Jiang Cheng is a PRIME example of all three. 

He has greed and attachment in spades. Particularly emotional attachment. He has been unable to let go of the deaths of any of his family. Granted, they are all terribly hard things to get over. I don’t blame him! But at some point, he has to let go. Furthermore, As WWX said, his whole life revolves around cultivation and being better and more powerful. That sounds like greed for power to me.

Ignorance and delusion are a little more tricky. But I think Jiang Cheng is an example of willful ignorance. To consider any other answer than the one he has come to is painful. Therefore all other answers or paths are wrong. He chooses to ignore whatever WWX has to say about his circumstances until it’s too late. 

Finally, aversion and ill will. Jiang Cheng is an emotional man. He loves and hates deeply. And it is that hate, steeped in ignorance and righteousness in equal parts, that makes him dangerous. It also makes him difficult and stubborn. 

So Jiang Cheng’s sword is rather aptly named for its master and his disposition. And because Jiang Cheng cannot let go of any of the three poisons, he continues in the manner he always has, suffering himself and others. Suffering tragedy and anger and sorrow.

[7mpb]

BABY STOMACH PAIN

https://7mejoresparabebes.com/baby-stomach-pain/

7 mejores para bebés post a new article about BABY STOMACH PAIN.

Disorder of the stomach and bowels is one of the most fruitful sources of the diseases of infancy. Only prevent their derangement, and, all things being equal, the infant will be healthy and flourish, and need not the aid of physic or physicians.

There are many causes which may give rise to these affections; many of them appertain to the mother’s system, some to that of the infant.

All are capable, to a great extent, of being prevented or remedied. It is, therefore, most important that a mother should not be ignorant or misinformed upon this subject.

It is the prevention of these affections, however, that will be principally dwelt upon here; for let  the mother ever bear in mind, and act upon the principle, that the  prevention of disease alone belongs to her; the cure to the physician.

For the sake of clearness and reference, these disorders will be spoken of as they occur:  

To the infant at the breast

The infant’s stomach and bowels may become deranged from the breast-milk becoming unwholesome. This may arise from the parent getting out of health, a circumstance which will be so manifest to herself, and to those more immediately interested in her welfare, that it is only necessary just to allude to it here.

Suffice it to say, that there are many causes of a general kind to which it may owe its origin; but that the most frequent is undue lactation, and the effects both upon mother and child fully dwelt upon.

Anxiety of mind in the mother will cause her milk to be unhealthy in its character, and deficient in quantity, giving rise to flatulence, griping, and sometimes even convulsions in the infant.

A fit of passion in the nurse will frequently be followed by a fit of bowel complain in the child. These causes of course are temporary, and when removed the milk becomes a healthy and sufficient for the child as before.

Sudden and great mental disturbance, however, will occasionally drive away the milk altogether, and in a few hours.

A Mrs. S., aet. 29, a fine healthy woman, of a blonde complexion, was confined of a boy.  She had a good time, and a plentiful supply of milk for the child, which she continued to suckle till the following January, a period of three months, when her milk suddenly disappeared.

This circumstance puzzled the medical attendant, for he could not trace it to any physical ailment; but the milk never returned, and a wet-nurse became necessary. In the following spring the husband of this lady failed, an adversity which had been impending since the date when the breast-milk disappeared, upon which day the deranged state of the husband’s affairs was made known to the wife, a fact which at once explained the mysterious disappearance of the milk.

Unwholesome articles of diet will affect the mother’s milk, and derange the infant’s bowels.

Once, I was called to see an infant at the breast with diarrhoea. The remedial measures had but little effect so long as the infant was allowed the breast-milk; but this being discontinued, and arrow-root made with water only allowed, the complaint was quickly put a stop to.

Believing that the mother’s milk was impaired from some accidental cause which might now be passed, the infant was again allowed the breast. In less than four-and-twenty hours, however, the diarrhoea returned. The mother being a very healthy woman, it was suspected that some unwholesome article in her diet might be the cause.

The regimen was accordingly carefully inquired into, when it appeared that porter from a neighbouring publican’s had been substituted for their own for some little time past. This proved to be bad, throwing down, when left to stand a few hours, a considerable sediment; it was discontinued; good sound ale taken instead; the infant again put to the breast, upon the milk of which it flourished, and never had another attack.

In the same way aperient medicine, taken by the mother, will act on the child’s bowels, through the effect which it produces upon her milk.

This, however, is not the case with all kinds of purgative medicine, nor does the same purgative produce a like effect upon all children.

It is well, therefore, for a parent to notice what aperient acts thus through her system upon that of her child, and what does not, and when an aperient becomes necessary for herself, unless she desire that the infant’s bowels be moved, to avoid the latter; if otherwise, she may take the former with good effect.

Again; the return of the monthly periods whilst the mother is a nurse always affects the properties of the milk, more or less, deranging the stomach and bowels of the infant.

It will thus frequently happen, that a few days before the mother is going to be unwell, the infant will become fretful and uneasy; its stomach will throw up the milk, and its motions will be frequent, watery, and greenish.

And then, when the period is fully over, the milk will cease to purge. It is principally in the early months, however, that the infant seems to be affected by this circumstance; for it will be generally found that although the milk is certainly impaired by it, being less abundant and nutritious, still, after the third or fourth month it ceases to affect the infant.

Is then a mother, because her monthly periods return after her delivery, to give up nursing? Certainly not, unless the infant’s health is seriously affected by it; for she will generally find that, as the periods come round, by keeping the infant pretty much from the breast, during its continuance, and feeding him upon artificial food, she will prevent disorder of the child’s health, and be able in the intervals to nurse her infant with advantage.

It must be added, however, that a wet- nurse is to be resorted to rather than any risk incurred of injuring the child’s health; and that, in every case, partial feeding will be necessary at a much earlier period than when a mother is not thus affected.

The milk may also be rendered less nutritive, and diminished in quantity, by the mother again becoming pregnant. In this case, however, the parent’s health will chiefly suffer, if she persevere in nursing; this, however, will again act prejudicially to the child.

It will be wise, therefore, if pregnancy should occur, and the milk disagree with the infant, to resign the duties of a nurse, and to put the child upon a suitable artificial diet.

The infant that is constantly at the breast will always be suffering, more or less, from flatulence, griping, looseness of the bowels, and vomiting. This is caused by a sufficient interval not being allowed between the meals for digestion.

The milk, therefore, passes on from the stomach into the bowels undigested, and the effects just alluded to follow. Time must not only be given for the proper digestion of the milk, but the stomach itself must be allowed a season of repose. This evil, then, must be avoided most carefully by the mother strictly adhering to those rules for nursing.

The bowels of the infant at the breast, as well as after it is weaned, are generally affected by teething. And it is fortunate that this is the case, for it prevents more serious affections.

Indeed, the diarrhoea that occurs during dentition, except it be violent, must not be subdued; if, however, this is the case, attention must be paid to it. It will generally be found to be accompanied by a swollen gum; the freely lancing of which will sometimes alone put a stop to the looseness: further medical aid may, however, be necessary.

At the period of weaning

There is great susceptibility to derangements of the stomach and bowels of the child at the period when weaning ordinarily takes place, so that great care and judgment must be exercised in effecting this object.

Usually, however, the bowels are deranged during this process from one of these causes; from weaning too early, from effecting it too suddenly and abruptly, or from over-feeding and the use of improper and unsuitable food.

There is another cause which also may give rise to diarrhoea at this time, independently of weaning, viz. the irritation of difficult teething.

The substitution of artificial food for the breast-milk of the mother, at a period when the digestive organs of the infant are too delicate for this change, is a frequent source of the affections now under consideration.

The attempt to wean a delicate child, for instance, when only six months old, will inevitably be followed by disorder of the stomach and bowels. Unless, therefore, a mother is obliged to resort to this measure, from becoming pregnant, or any other unavoidable cause, if she consult the welfare of her child, she will not give up nursing at this early period.

Depriving the child at once of the breast, and substituting artificial food, however proper under due regulations such food may be, will invariably cause bowel complaints. Certain rules and regulations must be adopted to effect weaning safely, the details of which are given elsewhere.

If too large a quantity of food is given at each meal, or the meals are too frequently repeated, in both instances the stomach will become oppressed, wearied, and deranged; part of the food, perhaps, thrown up by vomiting, whilst the remainder, not having undergone the digestive process, will pass on into the bowels, irritate its delicate lining membrane, and produce flatulence, with griping, purging, and perhaps convulsions.

Then, again, improper and unsuitable food will be followed by precisely the same effects; and unless a judicious alteration be quickly made, remedies will not only have no influence over the disease, but the cause being continued, the disease will become most seriously aggravated.

It is, therefore, of the first importance to the well-doing of the child, that at this period, when the mother is about to substitute an artificial food for that of her own breast, she should first ascertain what kind of food suits the child best, and then the precise quantity which nature demands.

Many cases might be cited, where children have never had a prescription written for them, simply because, these points having been attended to, their diet has been managed with judgment and care; whilst, on the other hand, others might be referred to, whose life has been hazarded, and all but lost, simply from injudicious dietetic management.

Over-feeding, and improper articles of food, are more frequently productive, in their result, of anxious hours and distressing scenes to the parent, and of danger and loss of life to the child, than almost any other causes.

The irritation caused by difficult teething may give rise to diarrhoea at the period when the infant is weaned, independently of the weaning itself. Such disorder of the bowels, if it manifestly occur from this cause, is a favourable circumstance, and should not be interfered with, unless indeed the attack be severe and aggravated, when medical aid becomes necessary.

Slight diarrhoea then, during weaning, when it is fairly traceable to the cutting of a tooth (the heated and inflamed state of the gum will at once point to this as the source of the derangement), is of no consequence, but it must not be mistaken for disorder arising from other causes. Lancing the gum will at once, then, remove the cause, and generally cure the bowel complaint.

7 mejores para bebés hopes this article about BABY STOMACH PAIN was of your interest.

[hkunlimited]

The Poisons of Buddhism: Hate and Anger and the Path to Danger…

The Poisons of Buddhism: Hate and Anger and the Path to Danger…

Anger destroys everything and everyone in its path, and usually a few bystanders, also. Thus, it is rightly one of the three poisons of Buddhism, as a synonym of hatred, dvesha, and co-equal to lust, raga, and delusion, moha. These poisons are also known variously as the Unwholesome Roots (good name for a Rock-and-Roll band, haha), and the Three Fires. In other words: don’t be like that. Do good…

[garywonghc]

Happiness Lies in No Anger

by Professor Cheng Chen-huang

Everybody seeks happiness, and the whole of mankind seeks world peace. But, because of the anger prevalent in all sentient beings, few people feel true happiness, and world peace seems an impossible mission. Why? According to Buddhism, anger has the most destructive power among all negative emotions. Anger will afflict and weaken one’s body and mind. On a larger scale, anger will harm or even destroy the world.

ANGER CAUSES THE GREATEST DAMAGE

Says the Maha-prajna-paramita-sastra, “The damage caused by anger is the greatest among the three poisons of greed, anger and ignorance. Of the 98 negative emotions, anger is the strongest. Of all mental sickness, anger is the most difficult to cure.”

Anger arises when one feels that something or someone is against his or her wish. Driven by anger, one will become aggressive, irritated, annoyed, frustrated, prejudicial, hurtful, resentful, disgusted and so on. Conflict, dispute, disharmony, fighting, killing and war will thus ensue.

The Chapter of Samantabhadra Bodhisattva in the Avatamsaka Sutra singles out the adverse effects of anger, “Whenever a thought of anger arises, one million doors of obstacles open. A single flame of anger will burn down the forest-like merits.” Anger is thus recognised as the biggest enemy to meditation, spiritual happiness, interpersonal relationships and world peace.

Due to the above, the Agama Sutra stresses the benefit of no anger – “If the mind is purified, sentient beings will be purified.” Similar emphasis is found in the Vimalakirti-nirdesa-sutra, “Because of the purification of the mind, the world will be purified.” Conversely, anger will bring impurities to sentient beings and the world.

On a minute and subtle level, anger radiates unwholesome thoughtwaves to harm the surroundings. An experiment conducted by a biologist demonstrated that a flower showered with love would flourish exuberantly while a flower that was subjected to angry words and curses would wither.

CEASE ANGER BY TRAINING

Since the habitual tendency of getting angry has been firmly embedded in our alaya or root consciousness, we need to train ourselves over long periods of time to cease our anger. Rome was not built in a day, not to mention eradicating and transforming the negative karmic imprints in our mind accumulated from the beginningless past.

The following are some practical techniques, arranged according to their levels of complexity, which you can try when dealing with anger:

1 - Take long inhalation, go jogging, running, swimming, or do qigong, yoga and other workouts to release tension and calm down the outburst of angry fire.

2 - Embrace Mother Nature by going hiking. Nature has its own rhythm and way of keeping everything in balance. In natural surroundings, one will feel peaceful and let go of one’s defence mechanism.

3 - Read or listen to teachings on health, EQ and the Buddha-dharma. Knowledge is power. Reading and listening are the two most efficient ways to strengthen one’s mental power.

4 - Contemplate and reflect again and again on what one has learned to internalise the understanding of the shortcomings of anger and the benefits of no anger.

5 - Take the precept of no anger and observe it strictly. No anger is the basic precept for both laity and monastics. Perfection of tolerance is one of the six or ten perfections of a bodhisattva to attain Buddhahood. The Agama Sutra says, “All Buddhas attain Nirvana. But you don’t because of your angry fire.”

6 - Believe and have faith in Karma. What we receive now is due to what we did before. What we do now paves the way for what we will receive in the future. When we receive unpleasant treatment, take it as a way to purify our past bad Karma. If we hope to be treated nicely in future, we should not get angry now.

7 - Accept the principle of rebirth. Because of our unwholesome Karma, we are entrapped in the cycle of birth and death. Our so-called “enemy” in this present life might be our relative or a friend in our past life. We treat our relatives and friends in this life nicely, so how can we get angry with a relative or friend from our past life? In order to get emancipation from samsara, we should develop love and compassion.

8 - Practise the seven-point cause-and-effect instruction as taught by Atisha in the 11th century: recognising all sentient beings as one’s mother, recognising the kindness of mother sentient beings, wishing to repay their kindness, generating affectionate love towards all sentient beings, generating great compassion, generating the extraordinary intention of freeing all beings from suffering and bringing them happiness, and developing the enlightened mind or Bodhicitta. In the above sequence, the preceding factor is the cause of the following factor while the following factor is the effect of the preceding factor. The fifth factor, generating compassion, is the effect of the first four factors on the one hand and the cause of the last two factors on the other hand. Compassion is the pivotal point of the bodhisattva path. Hence, meditation on compassion is the best antidote to anger.

9 - Practise the vijnapti-matrata yogacara veda. This doctrine states that the world is nothing but the projection of our consciousness or prejudice based on past experiences. The world is empty of inherent nature and thus is unreal. For that reason, we should not be affected by the surroundings. We should develop a peaceful mind in order to see through all phenomena.

10 - Abide in Buddha-nature which is beyond duality, imagination and speech. Observe the admonition in the Diamond Sutra, “One should generate one’s thoughts without any abiding.” Also follow Master Hui Neng’s advice at the very beginning of the Sixth Patriarch’s Platform Sutra, “Everybody has the enlightened mind which is originally pure. Use this mind, and at once you become a Buddha.”