Buddhist Lists

 

PDF

The Four Noble Truths

1. Dukkha exists – unsatisfactoriness, suffering, discontent, stress (to be Investigated)
2. The cause or origin of dukkha is craving (tanha-lit. thirst) or clinging (to be Abandoned)
3. Dukkha ceases with the relinquishment of that craving (to be Realized)
4. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed)

The Eightfold Path (ariya-magga)

Wisdom/Discernment (pañña)

1. Wise or Right View/Understanding (samma-ditthi) – Knowledge of the Four Noble Truths
2. Wise or Right Intention/Resolve (sammá-sankappa) – Renunciation, Loving-kindness, Harmlessness

Virtue (sila)

1. Wise or Right Speech (sammá-vácá) – abstaining from lying, malicious or divisive speech, abusive or harsh speech, and idle chatter
2. Wise or Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct
3. Wise or Right Livelihood (sammá-ájíva) – abstaining from dishonest and harmful means of livelihood

Concentration/Meditation (samadhi)

1. Wise or Right Effort (samma-vayama) – the effort of avoiding and overcoming unskillful qualities, and of developing and maintaining skillful qualities
2. Wise or Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness
3. Wise or Right Concentration (samma-samadhi) – The Four Form Jhanas

Three Characteristics of Existence (of Conditioned Phenomena)

1. Impermanence (anicca)
2. Unsatisfactoriness (dukkha)
3. Not-self (anatta) – empty of inherent existence; not “me”, “myself”, nor “what I am”

Three Pillars of Dhamma (dharma) or Grounds for Making Merit

1. Generosity (dana)
2. Moral restraint (sila)
3. Meditation (bhavana) – consists of Concentration (samadhi) and Mindfulness (sati)

Three Poisons/Defilements (Kilesas – lit. torments of the mind)

1. Greed (lobha) – mindfulness transforms this into Faith
2. Aversion/hatred (dosa) – mindfulness transforms this into discriminating Wisdom
3. Delusion (moha) – mindfulness transforms this into Equanimity

Three Refuges (Triple Gem, Three Jewels)

1. Buddha – both the historical Buddha and one’s own innate potential for Awakening
2. Dhamma – the Buddha’s teaching of liberation and the ultimate Truth towards which it points
3. Sangha – the monastic community, those who have achieved at least some degree of Awakening, and more recently the community of followers of the Buddhist path (traditionally called the Parisa)

Three Types of Dukkha

1. Dukkha as pain (dukkha-dukkhata) – body or mental pain
2. Dukkha that is inherent in formation (sankhara-dukkhata) – maintenance of body and things, oppressive nature of continuous upkeep
3. Dukkha of change (viparinama-dukkhata) – pleasant and happy conditions in life are not permanent

Four Bases of Power or Four Stages of Enlightenment

Success (Iddhipada)

1. Desire (chanda)
2. Persistence/Energy/Effort (viriya)
3. Intention, Mind, Thoughtfulness (citta)
4. Investigation/Discrimination (vimamsa or panna)

Four Brahma-viharas (Highest Attitudes/Emotions)

Heavenly or sublime abodes (best home). Near enemy is a quality that can masquerade as the original, but is not the original. Far enemy is the opposite quality.

1. Lovingkindness, good-will (metta): Near enemy – attachment; far enemy – hatred
2. Compassion (karuna): Near enemy – pity; far enemy – cruelty
3. Sympathetic joy, Appreciation (mudita), joy at the good fortune of others: Near enemy – comparison,hypocrisy, insincerity, joy for others but tinged with identification (my team, my child); far enemy – envy
4. Equanimity (upekkha): Near enemy – indifference; far enemy – anxiety, greed

Four Foundations of Mindfulness

(from the Satipatthana Sutta)

1. Mindfulness of the body (kaya)
2. Mindfulness of feeling (vedana)-pleasant, unpleasant, neutral; initial reactions to sensory input
3. Mindfulness of mind/consciousness (citta), of the mind-states, moods (greed, aversion, delusion and their opposites)
4. Mindfulness of mind objects-mental events (dharmas); Five categories of dhammas: Five hindrances, Five aggregates, 6 sense bases, Seven factors of enlightenment, Four Noble Truths

Four Form Jhanas (rupa jhanas) or Meditative Absorptions

1. First Jhana, characterized by intense pleasure, has five jhanic factors: applied thought (vittaka), sustained thought(vicara), joy (piti), happiness (sukha), one-pointednesss (ekkagata)
2. Second Jhana, characterized by joy, has 3 factors: joy (piti), happiness (sukha) , and one-pointedness (ekkagata)
3. Third Jhana, characterized by contentment, has 2 factors: contentment and one-pointedness (ekkagata)
4. Fourth Jhana, characterized by equanimity and stillness, has 1 factor: one-pointedness (ekkagata)

Four Heavenly Messengers

1. An old person
2. A sick person
3. A corpse
4. A wandering monk

Four Right Efforts (sammappadhana)

1. Not to let an unwholesome-unskillful thought arise, which has not yet arisen-Guarding
2. Not to let an unwholesome-unskillful thought continue, which has already arisen-Abandon
3. To make a wholesome-skillful thought arise, which has not yet arisen-Develop
4. To make a wholesome-skillful thought continue, which has already arisen-Sustain

Four Taints, effluents, intoxicants, fermentations, cankers,
defilements (asavas)

Obstructions to Enlightenment (most suttas don’t include the 4th taint)

1. attachment to sensuality
2. attachment to existence/to becoming
3. ignorance of the dhamma (of the way things are)
4. attachment to opinions/views (most Suttas do not include this one-Abhidhamma does)

Five Aggregates (khandhas or skandas or heaps)

Physical and mental components of the personality (ego) and of sensory experience in general

1. Form/physical phenomena, body (rupa )
2. Feeling (vedana ) pleasant, unpleasant, neutral. Feelings arise when there is contact between the 6 internal organs and the 6 external objects: (eye, ear, nose, tongue, body, mind & corresponding: sight, sound, odor, taste touch, mental object)
3. Perception (sañña) – recognition
4. Mental Formations (sankhara) – includes mental states, emotions, volition (fabrications)
5. Consciousness (viññana) – grasps the characteristics of the 6 external objects

Five Faculties (indriya) and Five Strengths or Powers

Faith & Wisdom balance each other, as do Energy & Concentration.
The Five Faculties are ‘controlling’ faculties because they control or master their opposites.
The faculties and powers are two aspects of the same thing.

1. Faith (saddha) – controls doubt
2. Energy/Effort/Persistence (viriya) – controls laziness
3. Mindfulness (sati); – controls heedlessness
4. Concentration (samadhi) – controls distraction
5. Wisdom (panna)/Discernment – controls ignorance

Five Hindrances (nivarana)

1. Sensual Desire (kámacchanda)
2. Aversion or Ill-will (vyápáda)
3. Sleepiness – sloth (thina), torpor (middha), sluggishness
4. Restlessness – worry about the future, regret of the past, anxiety (uddhacca-kukkucca)
5. Doubt (skeptical doubt)(vicikicchá)

Five Precepts

1. To refrain from killing
2. To refrain from stealing (taking that which is not offered)
3. To refrain from sexual misconduct
4. To refrain from lying, harsh speech, idle speech, and slander
5. To refrain from taking intoxicants that cloud the mind and cause heedlessness

Five Daily Recollections

1. I am of the nature to grow old; I cannot avoid aging.
2. I am of the nature to become ill or injured; I cannot avoid illness or injury
3. I am of the nature to die; I cannot avoid death.
4. All that is mine, dear and delightful, will change and vanish.
5. I am the owner of my actions;
   I am born of my actions;
   I am related to my actions;
   I am supported by my actions;
   Any thoughts, words or deeds I do, good or evil, those I will inherit.

from AN V.57  Upajjhatthana Sutta: Subjects for Contemplation

Five Things that lead to Awakening

1. Admirable friends
2. Sila (morality, virtue)
3. Hearing the dharma
4. Exertion. Effort in abandoning unskillful qualities and cultivating skillful ones
5. Awareness of impermanence (anicca) - Insight into impermanence

Six Senses

1. Seeing
2. Hearing
3. Smelling
4. Tasting
5. Touching
6. Thinking

Seven Factors of Enlightenment (bojjhanga)

Three arousing, Three calming, mindfulness is neutral

Neutral

1. Mindfulness (sati)
   

   Arousing

2. Investigation of Phenomena (dhamma vicaya)-Wisdom Factor: seeing anicca, anatta, dukkha; how mind body operates
3. Energy/Effort (viriya)
4. Rapture, Joy-intense interest in object (piti)
   

   Calming

5. Calm/tranquility (passaddhi)
6. Concentration (samadhi)
7. Equanimity (upekkha)

Eight Worldly Dhammas (Conditions, Concerns)

These conditions are inconstant & impermanent.

• Gain and Loss
• Pleasure and Pain
• Praise and Blame
• Fame and Disrepute (status/disgrace)

Ten Perfections (Paramis/Paramitas)

Ten qualities leading to Buddhahood

1. Generosity (dana)
2. Morality (sila)-virtue, integrity
3. Renunciation (nekkhamma)
4. Wisdom (pañña)
5. Energy/Strength (viriya)- effort
6. Patience (khanti)
7. Truthfulness (sacca)
8. Resolution – determination (adhitthana)
9. Lovingkindness (metta)
10. Equanimity (upekkha)

Ten Fetters (samyojana)

1. Self-identity beliefs
2. Doubt
3. Clinging to rites and rituals
4. Sensual craving
5. Ill will
6. Attachment to the form
7. Attachment to formless phenomena
8. Conceit (mána, literally measuring-as measuring oneself and comparing to others)- (a subtle sense of self)
9. Restlessness
10. Ignorance (with regard to the Four Noble Truths)

Four Stages of Enlightenment

1. The Stream-enterer (sotapanna)-has eradicated the first three fetters; will be enlightened in Seven lives or less (cognitive, understanding)
2. The Once-returner (sakadagami) has eradicated the first three & weakened the fourth and fifth (affective, emotional)
3. The Non-returner (anagami) has eradicated the first five fetters
4. The Arahat has eradicated all ten fetters. (transcendent-has eliminated attachment to altered states)

Note: The first 3 fetters are cognitive (understanding), the next 2 are affective (emotional), the last 5 are Transcendent

Twelve Links of Dependent Origination-
Dependent Co-arising (Paticca-Samuppada)

The doctrine of the conditionality of all physical & mental phenomena; how ignorance conditions old age,disease and death

• From ignorance (avijja) come karma formations/fabrications/volitional formations (sankhara)
• From karma formations comes consciousness (viññana)
• From consciousness comes mind and matter (nama-rupa)
• From mind and matter come the six senses (salayatana)
• From the six senses comes contact (phassa)
• From contact comes feeling (vedana)
• From feeling comes craving (tanha)
• From craving comes clinging (upadana)
• From clinging comes becoming/existence (bhava)
• From becoming/existence comes birth (jati)
• From birth, then aging & death

Twelve Links of Transcendental Dependent Arising

This continues from the 12 “mundane” links of dependent origination, the last one being dukkha (or suffering) instead of “birth, aging and death”.

• Suffering (dukkha)
• Faith (saddha)
• Joy (pamojja)
• Rapture (piti)
• Tranquility (passaddhi)
• Happiness (sukha)
• Concentration (samadhi)
• Knowledge and vision of things as they are (yathabhutañanadassana)
• Disenchantment (nibbida)
• Dispassion (viraga)
• Emancipation (vimutti)
• Knowledge of destruction of the cankers (asavakkhaye ñana)

37 Factors of Enlightenment or Wings of Awakening
(bodhipakkhiya-dhammá)

The set of teachings that the Buddha himself said formed the heart of his message.

• Four Foundations of Mindfulness (satipatthana)
• Four Right Efforts (sammappadhana)
• Four Bases of Power (iddhipada)
• Five Faculties (indriya)
• Five Strengths (bala)
• Seven Factors of Enlightenment (bojjhanga)
• Eight Fold Path (ariya-magga)

Pali Terms

anapanasati: mindfulness of breathing
anatta: not-self
anicca: impermanence; inconstancy
Arahat: Liberated one
bhavana: meditation
bhikku: monk
bhikkuni: nun
bodhi: awakening; enlightenment
bodhicitta: awakened heart-mind
Bodhisatta (Sanskrit-Bodhisattva) A future Buddha
Buddha: an Enlightened being
citta: mind, consciousness
Dhamma (Skt. dharma)-liberating law discovered by the Buddha, summed up in the Four Noble Truths, the Truth, Reality, natural law, all physical and mental phenomena
dosa: aversion
dukkha- unsatisfactoriness, suffering, pain, distress, discontent, stress,
jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.
kalyana mitta- spiritual friend
kamma (Skt. karma): (lit.-action) The law of cause and effect; intentional acts
karuna: compassion
khanda (skandha):Five aggregates which form the raw material for one’s sense of self: form/body, feeling, perception, mental formations, consciousness
kilesa (defilements)- greed, aversion, delusion
lobha: greed
magga: path
metta: Lovingkindness, good will
mindfulness (sati) the quality of noticing, of being aware of what’s happening in the moment, not allowing the mind to be forgetful
moha: (lit.-to be stupified) delusion
nibbana (Skt. nirvana): the cessation of suffering, enlightenment, liberation
pañña: wisdom
papañca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of “self.”
parami: perfections, virtues necessary for the realization of Awakening
sacca: truth
saddha: faith, confidence (Lit.-to place one’s heart on)
samadhi: concentration; meditative absorption
sampajañña: alertness
samsára: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed existence
samvega- spiritual urgency
sangha: the community of Buddhist monks & nuns; recently: “the community of followers on the Buddhist path.”
sati: mindfulness, awareness
sila: moral conduct; precept; virtue; moral restraint
sukha: happiness; pleasure; ease; bliss
sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples
tanha: (lit. thirst) craving
Tathagata: (Lit. thus gone) an Enlightened person
Theravada: (Doctrine of the elders)- school of Buddhism that draws its inspiration from the Pali Canon, or Tipitaka, the oldest surviving record of the Buddha’s teachings. Has been the predominant religion of southeast Asia (Thailand, Sri Lanka, Burma)
Tipitaka (Literally Three baskets)- The Pali Canon- has Three divisions:

1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)
2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas
3. Vinaya Pitaka- rules for ordained monks and nuns

upekkha: equanimity
Vipassana: literally, “to see clearly”; insight; insight into the truth of anicca (impermanence), anatta (not-self), & dukkha (unstatisfactoriness), to see things as they really are
viriya: effort; persistence; energy

Tipitika: The Pali Canon

The Tipitaka (Pali ti, “three,” + pitaka, “baskets”), or Pali Canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism.
Theravada (Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the Elders”
The 3 divisions of the Tipitaka are:

1. Vinaya Pitaka : Rules and origin of rules for monks (bhikkhus) and nuns (bhikkhunis). There are 227 rules for the bhikkhus, 311 for the bhikkhunis.
2. Sutta Pitaka: The collection of discourses, attributed to the Buddha and a few of his closest disciples, containing all the central teachings of Theravada Buddhism
3. Abhidhamma Pitaka: The Buddhist analysis of mind and mental processes; a wide-ranging systemization of the Buddha’s teaching that combines philosophy, psychology, and ethics into a unique and remarkable synthesis. Consists of 7 books.

SUTTA PITAKA
The Sutta Pitaka, the second division of the Tipitaka, consists of over 10,000 suttas, or discourses, delivered by the Buddha and his close disciples during the Buddha’s forty-five year teaching career, as well as verses by other members of the Sangha.
Grouped into 5 NIKAYAS or collections:

1. Digha Nikaya - The “Long” Discourses
   Consists of 34 suttas, including the Maha-satipatthana Sutta (The Greater Discourse on the Foundations of Mindfulness-DN22), the Samaññaphala Sutta (The Fruits of the Contemplative Life-DN2), the Maha-parinibbana Sutta (The Buddha’s Last Days-DN16)
2. Majjhima Nikaya – The “Middle-length” Discourses
   Consists of 152 suttas, including the Sabbasava Sutta (All the Taints/Fermentations-MN 2), Cula-kammavibhanga Sutta (Shorter Exposition of Kamma-MN 135), the Anapanasati Sutta (Mindfulness of Breathing-MN118), Kayagatasati Sutta (Mindfulness of the Body-MN119), Satipatthana Sutta (Foundations of Mindfulness-MN10), the Angulimala Sutta (MN86)
3. Samyutta Nikaya – The “Connected or Grouped” Discourses
   Consists of 2,889 shorter suttas grouped together by theme into 56 samyuttas.
4. Anguttara Nikaya - The Numerical or “Further-factored” Discourses
   Consists of 8,777 short suttas, grouped together into eleven nipatas according to the number of items of Dhamma covered in each sutta. (Book of ones to Book of elevens)
5. Khuddaka Nikaya – The “Division of Short Books”
   Consists of 15 “books” (17 in the Thai edition; 18 in the Burmese), including the Dhammapada (Path of Dhamma,) Therigatha (Verses of the Elder Nuns), Theragatha (Verses of the Elder Monks), Sutta Nipata, Udana, Itivuttaka, Jataka stories, etc.

Songs of Kabîr

Songs of Kabîr

Translation by Rajender Krishan

1 Samajh Dekh Man Meet Piyarva, Aashiq Ho Kar Sona Kya Re? Paya Ho To Den Le Pyare, Paye Paye Fir Khona Kya Re? Rookha Sookha Gumka Tukra, Feeka Aur Salona Kya Re? Jab Ankhiyan Me Neend Ghaneri, Takiya Aur Bichona Kya Re? Kahet Kabir Prem Ka Marag, Sir Dena To Rona Kya Re? 2 Baalam Avo Humre Geh Re, Tum Bin Dukhiya Deh Re Sab Koi Kahet Tumhari Nari, Mo Ko Eehe Andeh Re Dil Se Nahin Dil Lagayo, Tub Laga Kaisa Sneh Re Ek mek Ve Sej Na Soyo, Tub Lug Kaisa Neh Re Anna Na Bhave Neend Na Aave, Ghar Bar Dhare Na Dheer Re Kamin Hai Balam Pyara, Jyon Pyase Ko Neer Re Hai Koi Aisa Upkari, Piv Se Kahun Sunaye Re Ab To Behal Kabir Bhayo Hai, Bin Dekhe Jiya Jaye Re 3 Sayeen Bin Darad Karejae Hoye Din Nahin Chain Raat Nahin Nindia, Kase Kahun Dukh Hoye! Aadhi Ratia Pichle Paharva, Sayeen Bin Taras Rahi Soye Kahat Kabir Suno Bhai Sadho, Sayeen Mile Sukh Hoye 4 Supne Mein Sayeen Mile Sovat Liya Lagaye Aankh Na Khoolun Darpatta, Mat Sapna Hai Jaye Sayeen Mera Bahut Gun, Likhe Jo Hirde Mahin Piyoon Na Pani Darpatta, Mat Veh Dhoye Jahin Naina Bheeter Aav Tu, Nain Jhaamp Tohe Layoon Na Mein Dekhun Aur Ko, Na Tehi Dekhan Deyoon 5 Aayee Na Sakun Tujhpe, Sakun Na Tujhe Bulai Jiyara Yonhi Lehunge, Birha Tapayee Tapayee Yeh Tan Jalun Rakh Karun, Jyon Dhuan Jayee Sarggi Matti Te Ram Daya Karen, Barsi Bujhave Aaggi Yeh Tan Jalun Massi Karun, Likhon Ram Ka Naam Likhni Karun Karank Ki, Likh Likh Ram Pathaon Is Tan Ka Deeva Karun, Baati Melun Jiv Lohi Seenche Tel Jyon, Kab Mukh Dekhun Pi Ke Birhan Kun Meech De, Ke Aap Dikhlayee Aath Paher Ka Dujhna, Mo Pe Sahya Na Jayee 6 Hey Baliyan Kab Dekhungi Tohi Aahnis Aatur Darsni Karni, Aaisa Vyape Mohi Nain Hamare Tumko Chahen, Ratti Na Mane Hari Birha Agini Tan Adhik Jarave, Aaisa Lehu Vichari Sunhun Hamari Daad Gusayeen, Aab Jan Marahun Vadheer Tum Dheeraj Mein Aatur Swami, Kanche Bhande Neer Bahut Dinun Ke Bichre Madho, Man Nahin Bandhe Dheer Deh Chaanta Tum Milhun Kirpa Kari, Aartibant Kabir 7 Naina Untari Aav Tun, Jyon Hon Nain Jhapeun Na Hon Dekhun Aur Kun, Na Tum Dekhan Deun Kabir Rekh Sindoor Ki, Kajar Diya Na Jayee Nainoo Ramayaa Rami Rahiya, Dooja Kahan Samayee Man Parteet Na Prem Rus, Na It Tan Mein Dhung Kya Jane Oos Peevsun, Kaise Rehsi Rung 8 Mein Ka Se Bujhon, Aapne Piya Ki Baat Ri Jaan Sujaan Pranpriya Priya Bin, Sabe Bataun Jaat Ri Aasa Nadi Agadh Kumati Bahe, Roki Kahu Pe Na Jaat Ri Kam Krodh Dou Bhaye Karare, Padhen Bisaye Rus Maat Ri Je Panche Aapmaan Ke Sungi, Sumiran Ko Alsaat Ri Kahe Kabir Bichuri Nahin Milihe, Jyon Taruvar Bin Paat Ri 9 Ankhiyan To Chhayee Pari, Panth Nihari Nihari Jihadiyan Chhaala Parya, Naam Pukari Pukari Birha Kamandal Kar Liye, Bairagi Do Nain Mange Daras Madhukari, Chhake Rahe Din Rain Sub Rung Tanti Rabaab Tan, Birha Bajave Nit Aur Na Koyee Sun Sake, Kea Sayeen Ke Chit 11 Naiharva Hum Ka Na Bhave Sai Ki Nagri Param Ati Sundar, Jahan Koi Jav Na Avey Chand Suraj Jahan, Pavan Na Pani, Ko Sundesh Pahunchave Dard Yeh Sai Ko Sunave Agey Chalo Panth Nahin Sujhe, Peeche Dosh Lagawe Kehi Bidhi Sasure Jau Mori Sajani, Virha Jor Jarawe Vishai Ras Nach Nachawe Bin Satguru Apno Nahin Koi, Jo Yeh Rah Batawe Kahat Kabira Suno Bhai Sadho, Supne Na Pitam Awey Tapan Yeh Jiya Ki Bujhawey 12 Tun Mun Dhan Baaji Laage Ho Chaupar Khel Peev Se Re Tun Mun Baaji Lagaya Haari To Piya Ki Bhayee Re Jeeti To Piya More Ho Mansa Vaacha Karmana Koyee Preeti Nibaho Aur Ho Chausariya Ke Khel Mein Re Jugam Milan Ki Aas Nurd Akeli Reh Gayee Re Nahin Jivan Ki Aas Ho Chari Baran Ghar Ek Hai Re Bhanti Bhanti Ke Log Lakh Chaurasi Bharmat Bharmat Pau Pe Atki Aaye Jo Aab Ke Pau Na Pari Re Fir Chaurasi Jaye Ho Kahen Kabir Dharmadaas Se Jeeti Baaji Mat Haar Aab Ke Surat Charaye De Re Suhagin Naar Ho 13 Meri Chunri Mein Parigayo Daag Piya Panch Tat Ki Bani Chunariya Sorah So Baid Laag Kiya Yeh Chunri Mere Maike Te Aayee Sasure Mein Manva Khoye Diya Mal Mal Dhoye Daag Na Chhute Gyan Ka Sabun Laye Piya Kahat Kabir Daag Tab Chhuti Hai Jab Sahib Apnaye Liya 14 Sahib Hai Rangrej Chunri Mori Rang Daari                             Syaahi Rang Churaye ke re Diyo Majitha Rang Dhoye Se Chhute Nahin Re Din Din Hote Surang Bhav Ke Kundi Neh Ke Jal Mein Prem Rang Dayee Bore Dukh Deh Mael Lutaye De Re Khoob Rangi JhakJhore Sahib Ne Chunri Rangi Re Preetam Chatur Sujaan Sab Kutch Un Par Vaar Dun Re Tan Man Dhan Aur Pran Kahat Kabir Rangrej Piyare Mujh Par Huye Dayal Seetal Chunri Orike Re Bhayee Haun Magan Nihaal

1 Understand perceive O beloved mind How can you slumber and be a Lover? Having received then share it all Or would you rather lose it possessing? If crumbs be all that you have to fare Does it matter if it is salt less or tasty? When eyes are loaded with deep sleep What is then the pillow and bedding? Says Kabir, such is the path of Love Why lose heart having committed yourself? 2 O my Love! come to my house My body is in intense pain While all say I am your spouse I have the very doubts So long your heart isn't immersed in mine What kind of love is that I don't relish food neither do I sleep I feel discontent in my own home Passionate is my Love Like the thirsty longs for water Will someone do me a favor And narrate my predicament to my beloved Kabir is now in total distress Without seeing the beloved, he is going to die 3 Without the beloved, the heart just aches Distraught during days, sleepless in nights To who shall I narrate my empty plight! In the middle of night, the hours of ambrosia I sleep but with a yearning heart Says Kabir - listen my friends I shall rejoice, meeting Love alone. 4 In dream came my consort, in sleep I made contact Scared I open not my eyes, lest the dream gets lost Wise is my consort, writes so in my heart Fearful, I drink not, lest the message gets washed Enter in my eyes, I may absorb you with eyelids dropped Neither shall I see anyone, nor let you see anyone else. 5 Unable to come to you, and helpless to invite The heart remains lonely, separation makes me burn Shall burn the body to ash, like smoke soar above May RAM bless the mind, His grace extinguish the flame Shall burn the body to make ink, I write the Name of RAM Write I shall with bones as pen, and send messages to Him Shall make the body a lamp, the wick being my life My blood fueling the lamp aglow, I shall see the face of Love Either destroy this loneliness, or show me your Self This unceasing separation, I cannot endure myself 6 When shall I see you again my Love? Anxious I am to behold you Distraught are my day and night My eyes only crave for you without admittance of any defeat With the pangs of separation my body is on fire Just perceive my predicament like that O Lord listen to my prayers Be not unkind to me anymore You are Composure I am anxious O Lord Akin to a pot that cannot contain water Madho*, since long we have been separated Now the mind is restless for reunion Beckon me so may I shall meet Kabir prays earnestly with this entreat. 7 O Love come but once within my sight, Instantly I shall capture by dropping the eyelids I shall not see anyone else anymore, Nor shall I let you behold another Says Kabir, in the parting line of a woman's hair, Kajal cannot be applied Same way, once the Lord occupies my eyes, How can another find abode there? My mind lacks faith and Love is not so deep, Nor my body knows the the creative ways I wonder when I do meet the beloved How he shall react to me ! 8 Whom shall I inquire, the riddle about my Love ? Life is lifeless without beloved, I go and tell this to all In the river of hope thrive crooked desires, None can stop this reckless flow Both Passion and anger, are battling their strength To plunge me in the vicious quagmire Defamation comes with the company of the Five Lethargy takes over and devotion is lost Says Kabir, once split do not unite Like a leaf fallen from the tree. 9 My eyes have developed black spots Watching the path whence you may come Blistered has become my tongue chanting away your name Separation pangs fill my begging bowl Void is all in the two eyes Anxious for only a glimpse delight Waiting patiently day and night All colors mitigate and moan Discontent is the painful song None else can hear this cry Unless you, my Love, will 10 O beloved, let us sing together the song of joy, for the night has gone and dawn has come once again. Everywhere, within and without, the beautiful gardens blossom with fragrant flowers. In every place my steadfast mind is taking care. There is no fear of the darkness, so lets sing the song of joy in the enchanting garden. The blissful showers of the true name sprinkle the fruitful trees. So bountiful are the fruits of nectar, yet only the fortunate few will taste this heavenly juice. Let us sing this song of joy together, beholding the Satguru Shabda. The eyes are stunned and the organ of speech is mute. Satguru Kabir Sahib says, only signs and gestures can feebly express the glory. Let us sing the song of joy together. 11 I Don't Like My Father's House The Town of the Lord Is Extremely Beautiful, Where Nobody Goes Nor Comes Where There is No Sun Or Moon, No Wind or Water, Who Will Take My Message And Tell the Lord of My Pain You Are Unable to Decide on How to Move Ahead, And You Blame the Past For It How Will My Bride Go To Her Lord's Place, Powerful Pangs of Separation Are Burning Dual Reality Is Fashioning A Dance To Its Tune There Is Nobody Other Than The True-Guru Who Can Tell The Way Says Kabir Listen Oh Sadhu, The Beloved Does Not Come In The Dreams And Satisfy The Fire of the Soul 12 Body, Mind, Wealth are all at sake To play the game of dice with my love I have staked my all My Love wins me if I lose If I win, He becomes mine Let others express their love By mind, word or deed! In the game of dice The hope of 'union' is always there Except when the last draught fails To enter the home square. All the four-sided squares have but one 'home' Only the players vary Passing through many squares Facing impediment at the critical stage If the dice is not played correctly Recurrence of moving from square to square Becomes inevitable. Says Kabir Use intelligence and diligence now Do not lose the prospective victory. 13 My Love, my Veil is stained Made from the elements five Absorbed in sixteen hundred sensory traps* The Veil that came from my parental home Lost its luster in my in-laws house I wash it over and over, yet the stain goes not My Love, bring the soap of knowledge Says Kabir: These stains will eventually leave When my Love will make me his own. 14 The Master is an expert Dyer, He has colored my veil Removing the dark stains, he gave that color of love By washing which fades not but becomes brighter by the day Using water of affection in the tub of feelings, He poured the color of love Rinsing away the bodily sorrows and dirt, the Expert dyed it deftly The Master who dyed the veil is expert, beloved and great I surrender everything to Him – Body, Mind, Wealth and Life Says Kabir, The Beloved Dyer is benevolent on me Covered with this cool veil, My being is blissfully fulfilled. Translation by Rajender Krishan

Buddha Nature

After the awareness that there is nothing other than mind
Comes the understanding that mind, too, is nothing itself.
The intelligent know that these two understandings are not things.
And then, not holding onto even this knowledge, they come to rest in the realm of totality.

 

I can’t get away from it. Like it or not, there is this quality in me which wants to know. That much is clear. However, as soon as I start asking any questions, a lot of problems arise.

 

First question. What does this quality or whatever want to know? The moment I ask that question to myself there is nothing, no response, silence.

 

Second question. What is this quality that wants to know? It’s just there, a palpable presence in my being.

 

Third question. Who’s being? Nothing, no response, silence. Wasn’t I just here?

Now I want to start thinking. T. S. Eliot comes to mind:

I said to my soul, be still, and wait without hope
For hope would be hope for the wrong thing; wait without love
For love would be love of the wrong thing; there is yet faith
But the faith and the love and the hope are all in the waiting.
Wait without thought, for you are not ready for thought:
So the darkness shall be the light, and the stillness the dancing.

 

And Wittgenstein:

Of what we cannot speak, we must rest in silence.

 

And Rumi:

Be silent as a compass, the King has erased your name from the book of speech.

And a host of others. Suddenly, it is not very silent in here, but all these teachers and masters are talking about silence. One more teaching I recall encourages me:

It says in the sutras that buddha nature pervades all beings. But this does not mean that there is some thing which is buddha nature. Rather, when all the confusion of samsara is cleared away, what remains is buddha nature.

 

So, I return to the silence.

 

In the end, there is little more to do, but it is such a struggle to be able to do just this. Why? Largely, I feel, it is a matter of trust, trust in whatever it is that we are. In the Shangpa tradition, there is this teaching:

So close we cannot see it.
So simple we cannot believe it.
So profound we cannot fathom it.
So fine we cannot accept it.

 

The vast array of methods and techniques which comprise Buddhism, particularly the Tibetan tradition, are all to help us come to know simply what we are, buddha, awake and aware. Time and time again, we are told that we are buddha, that the buddha qualities are present now, but that we just don’t know it. The problem, for many of us, is that this knowing is not a form of knowing that we are used to. We need tools and methods to dismantle the emotional blocks, the habitual patterns, the worries, concerns, expectations, and hopes that keep us from trusting and knowing what we are.

 

Through consistent effort, we can come to the point that we can “hear” that silence all the time. This is the groundless nature of being. And this form of knowing is not something intellectual or conceptual. It takes effort to keep that silence in our hearing, and constant attention. Attention, attention, the key to practice, so many teachers have said. It’s true. When we come to know, even a little, this truly miraculous and open nature of our being, we begin to appreciate the jewels and riches in these very simple instructions that come down to us through our teachers.

Source: http://www.unfetteredmind.org/buddha-nature