Eight Worldly Dharmas
A life, pursued by fears and followed by pleasures,
brings some suffering and it is called as Samsara.
If the mind does not free from this race,
he has been bound by the worldly Dharmas,
like hands and feet of a slave are chained.
Recognition of this fact is recognition
Buddha Shakyamuni¢s First Noble Truth.
How can the mind be freed
from the worldly Dharmas?
What kind of thought building
can give an adequate answer
as to stay at the point of rest
between the pairs of desires and fears?
The first pair closest in sensation
is the desire of temporary happiness
and fear of temporary misfortunes.
All born beings want happiness
and no one wants sufferings.
But the desire for the happiness
is like impatience with a long healing wound.
It is a concern of spiritual blindness
that both happiness and unhappiness
in the world of incarnations TEMPORARY
and NON PERMANENT аs all phenomena are illusory.
Patience for one’s own karma is the seed
from which the roots and branches of Knowledge grow.
Oh, as there is a wish to prolong temporary happiness!
Oh, as there is a wish that suffering time ended somewhat quicker!
The law of causes and consequences is
merciless and torments the body of incarnation!
Who are you, suffering an impatient wanderer?
This temporary body is You, isn’t it?
Isn’t it a piece of decaying meat?
This meat can be frozen for preservation
or roast on the hellfire
it does not spoil ahead of time.
But you, Mind that do not aware nature,
you want it to be filled with sensuality
and throbbed from contact the world.
How do you recognize bliss without suffering?
Running away from suffering,
the Mind runs away from its Nature and turns into the meat.
Meat becomes so much in a happy environment
and it is already difficult for him to move,
it begins to suffer from an increasing its own quantity.
If suffering has been manifested in the life,
the reason their appearance was already in the past.
Can you change your past life?
Or can you run away from your past life?
Only the increasing your good deeds
will save you from the severity sufferings.
Only not doing a bad deed
will give you prerequisites for the future good.
Let patience will be with you!
The second couple is:
the thirst of praise and the fear of censure.
Why do you want the praise so?
Sense of “me” is vague phenomenon,
identifying itself by the mind or by the body.
Wandering from one to the other,
sense of “me” like the shadow
from a swinging lantern in the night.
Identifying himself with the body
he wants to distinguish himself
from the crowd of other bodies through an elegant outfit.
Identifying himself with the mind,
he wants to impress others with accumulated intelligence.
The sense of “me” loses strength for grasping
from the uncertainty and it is always waiting
some support from the outside.
Such support for the sense of “me ” is praise.
Praise is as the yeast to inflate the Ego.
Is it worth spending your life
for blowing up soap bubbles?
Desire to please and to the desire to please
become devastating vitality winds .
This does not mean, that the praise is immoral,
it is good by itself like a working engine,
but if you feel the desire for it,
it becomes a poisonous scorpion¢s sting,
kills the good accumulation of karma.
The expectation of censure for bad deeds
is like waiting for death
to interrupt the life of the body and mind.
In fact, this Sense of “me”
is afraid to lose its self-feeling,
as well as hope for praise as a prop.
There are false and righteous censures.
If the censure is false, it causes a sense of resentment.
If the censure is righteous,
it causes a feeling of annoyance for its own ignorance.
In order do not let the feeling of resentment into the heart,
one should show understanding
that the false grows from ignorance.
Wind of false censure is karmically heavy
for one’s source and plunges it
into a the lower worlds falling stream .
Should not compassion encompass
the heart of a yogi to a source of false censure,
instead of resenting him?
If the Righteous censure causes a feeling of annoyance
and a desire to hide from shame,
remember that only the mercy of the censure wisdom
is able to protect against future errors.
Bring your shame as a pure empty vase
to fill with wisdom of pure water, quenching one’s thirst.
Where the fear of censure and
thirst of praise do not exist, there’s praise and censure,
as if the sun and the moon are supporting t the Path of Equality.
So comprehend the union of Emptiness and Wisdom!
The third couple of wordly Dharmas.
the fear of insignificance and the thirst for glory.
Fear of insignificance is Poisoned by its own poison
– food thirst for glory.
The root of any fear lies in the fear of death,
and the fear of death is associated
with the loss of attention to yourself surrounding world.
The attention of the world originates
in the sense organs of the physical body.
The experience of life in the body
gives only one side of reality to a person,
and what is not perceived by the senses
does not exist for a person,
and therefore loses all significance for a person.
To be invisible to other people
is to die and lose all meaning to them.
Feeling the suffering of insignificance,
the Sense of “me” loses itself,
experiencing death throes and seek
to attract the attention of other people,
using all available methods.
So is it worth the effort to maintain
an imaginary sense of “me”?
So the feeling of insignificance
feeds the thirst for glory.
What is dangerous such thirst
since the glory of Buddha Shakyamuni
gave the world a precious teaching?
Both glory and insignificance
– these are only the derivative phenomena
arising and disappearing everyone in due time.
They are released in their nature.
But if the mind begins to follow illusion phenomena,
it will lose balance in the same way,
as it is impossible to keep for the passing by train,
standing on one leg, or as it is impossible
to run ahead of the train and do not get under its wheels.
If the actions we have committed bring us
fame or insignificance, it is necessary to realize the investigation,
as the coming contemplation experience.
Let the power of weakness be upon you!
The last couple of wordly Dharmas:
thirst of benefit and fear of loss.
It is a predator and food.
The benefit and the loss are connected
with the center of consciousness
and most remotely body, than other pairs of worldly dharma,
as these notions themselves speak about themselves,
as about acquired from out and undeterred.
If you carefully think about the concepts themselves,
you can easily find that the fear of loss
comes from an already realized understanding
that THIS (the subject of loss)
does not belong to me, and therefore,
I create suffering through clinging by myself.
The thirst for gain cannot live without fear of loss,
as a living being cannot do without food,
therefore, cutting off the fear of loss,
we get rid of the thirst for profit automatically.
Let it be Good!
Translation to English: Helga Von Krauzinsh