Heartwood of the Bodhi Tree: The Buddha's Teaching on Voidness

Language: English

Pages: 184

ISBN: 1614291527

Format: PDF / Kindle (mobi) / ePub


Clear and simple teachings on voidness and living an ethical life.

In Heartwood of the Bodhi Tree, Buddhadasa Bhikkhu presents in simple language the philosophy of voidness, or sunnata, that lies at the heart of the Buddhism. By carefully tying voidness to ethical discipline, Buddhadasa provides us clear and open grounds to reflect on the place of the philosophy in our lives. With his ecumenical, stimulating, and enthusiastically engaged approach to reading the Buddha's teaching in full flourish, Ajahn Buddhadasa transforms the jungle of philosophy into a glade as inviting as the one in which he famously taught.

Establishing Appearances as Divine: Rongzom Chokyi Zangpo on Reasoning, Madhyamaka, and Purity

Central Philosophy of Buddhism: A Study of Madhyamika System

The Buddhist Goddess Marishiten: A Study of the Evolution and Impact of Her Cult on the Japanese Warrior

Encyclopedia of Religion

 

 

 

 

 

 

 

 

 

 

 

falsely, speak falsely, and act falsely. Consequently, the disease lies right there in the false thought, false speech, and false action. You will see immediately that everyone, without exception, has the spiritual disease. As for physical and mental diseases, they only occur in some people some of the time. They are not so terrible. They don’t give people the constant suffering with every inhalation and exhalation that spiritual disease does. Thus, physical and mental diseases are not dealt

delusion and ignorance have left the mind, there can be no foolishness. When the mind is void of foolishness, void of “I” and “mine,” there is perfect knowing or paññā. So the wise say that suññatā and paññā (or sati-paññā, mindfulness and wisdom) are one. It’s not that they are two similar things; they are one and the same thing. True or perfect paññā is voidness, absence of the delusion that foolishly clings. Once the mind is rid of delusion, it discovers its primal state, the true original

“stop” here, he was referring to the stopping of “I” and “mine,” to the stopping of grasping and clinging. In short, voidness is “stopping” and only this kind of stopping could make Aṅgulīmāla an Arahant. If to stop murdering is all it took, why aren’t all people who don’t kill Arahants? Why aren’t we all Arahants? True stopping is the voidness in which there is no self to dwell anywhere, to come or go anywhere, to do anything. This is true stopping. If there is still a self, then you can’t

that is not at the moment Dhammically active, which manifests or functions, or not, depending on conditions. Some important kinds of elements are listed below. [See Chapter 7 and “In Touch with Suññatā” in Chapter 9.] ākāsa-dhātu. Space element. amata-dhātu. Deathless element. arūpa-dhātu. Formless element, element of immateriality. nekkhama-dhātu. Renunciation element. nibbāna-dhātu. Coolness element. nirodha-dhātu. Quenching element. rūpa-dhātu. Form element, element of materiality.

Santikaro Bhikkhu. pages cm Includes bibliographical references and index. ISBN 1-61429-152-7 (pbk. : alk. paper) 1. Sunyata. I. Dhammavicayo, 1958– translator. II. Santikaro, Bhikkhu, 1957– editor. III. Swearer, Donald K., 1934– writer of supplementary textual content. IV. Title. BQ4275.P4713 2014 294.3’42—dc23 2013036979 ISBN 978-1-61429-152-7 Ebook ISBN 978-0-86171-868-9 15   14 7    6    5    4    3 Illustrations by Fan Li-Wen. Cover photo, “Gaudi Tree,” by Tim Flach. Cover design

Download sample

Download