Dr Dosti Regmi Blog

Nothingness, Peace, Responsibility, and Freedom Shunya: Nothingness. Realization of the emptiness of true, eternal and separate essence in any phenomenon is what Buddha meant by sunyata. It is all dependent on the others to exist.  Pleasure depends upon pain or the absence of it. Zen relates pleasure to shifting positions while sleeping. If you are uncomfortable lying on the right, you can shift to the left side and feel relieved. If you feel uncomfortable in that position, you can turn to the right side. Hence, comfort is not in any position but is dependent on how long you have been in that position. It relates to time. The pain nerves are not activated, and lactic acid is not compiling. The sensations do not reach the threshold of pain. Shanti: We seek pleasure, pleasure, pleasure. But it's not the pleasure but peace that matters much to us. Responsibility: Equanimity is not a passive attitude towards life and its happenings. It is a sheer sense of response-ability. You respond ...

Five hindrances: The five hindrances are negative states of mind that are impediments to Buddhist practice. They are often most clearly seen, and arise as obstacles, in meditation. We are all quite familiar with them and may experience them every day. The five hindrances are sensual desire, ill will, sloth, restlessness, and doubt. Sensual desire   means the appetite of the body for food, sex, possessions, and experiences. All these wants can cloud the mind and make practice difficult, if not impossible. The Buddha, in one of his many metaphors for the hindrances, refers to the sense desire as a dye that discolors a clear pool of water. The clear water that truly reflects the observer’s face represents the mind at ease. Ill will   refers to all the aversive and rejecting states of mind—anger, hostility, resentment, bitterness. The Buddha described the mind captured by ill will as water that is frothing, bubbling, and boiling. Sloth ,  or indolence characterizes the mind t...

Life is a mystery, miracle, grace, and blessing. It is not an object of question but of wonder!! 1. Consider all phenomena to be a dream. 2. Be grateful to everyone. 3. Don't be swayed by outer circumstances. 4. Don't brood over the fault of others. 5. Explore the nature of unborn awareness. 6. At all times simply rely on the joyful mind. 7. Don't expect a standing ovation. -Joseph Goldstein Atisha's 7 points of mind training The three masters that Atisha remained with for many years were: first, Dharmakirti, a great Buddhist mystic. He taught him no-mind, he taught him emptiness, he taught him how to be thoughtless, he taught him how to drop all content from the mind and be contentless. The second master was Dharmarakshita, another Buddhist mystic. He taught him love, compassion. And the third master was Yogin Maitreya, another Buddhist mystic. He taught him the art of taking the suffering of others and absorbing it into your own heart: love in action. Because Atisha l...

साथी: जिन्दगीले तिमीलाई के सिकायो? म: दुःख। साथी: कठै। म: सोध्दैनौ, मैले आफैलाई के सिकाएँ? साथी: रुन? म: होईन, मुस्कुराउन। ************ साला, साहित्य भन्या के हो र। एक पेग खाए, दुइटा कविता मुफ्तमा मिल्छ।

Ramana Maharshi’s approach to the self is through the approach of negation. Suppose there is a stone and a sculpture is to make a statue of an elephant out of it, his approach is to remove what is not an elephant out of the stone, and then what remains becomes the elephant. A similar approach of negation of what is not self to reach the self is the approach in the Upanishads, where the gurus say  Neti, Neti...  not this, not that to reach the reality of the true self, Atman. Ramana Maharshi says:  “The gross body which is composed of the seven humors (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, color, taste, and odor, I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the fiv...

Between the banks of pain and pleasure the river of life flows. It is only when the mind refuses to flow with life and gets stuck at the banks, that it becomes a problem. By flowing with life I mean acceptance -- letting come what comes and go what goes. By watching the influence of the tamas ( ignorance and sloth) and rajas (restlessness and desire) on you and in you. Being aware of them in operation, watching their expressions in your thoughts, words, and deeds, and gradually their grip on you will lessen and the clear light of sattva will emerge. It is neither difficult nor a protracted process; earnestness is the only condition of success. How can I make my mind steady? How can an unsteady mind make itself steady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind. How is it done? Refuse all thoughts except one: the thought 'I am'. The mind will rebel in the beginning, but with patience and ...

Experience is unreal. Experiencer is real. We have our own set of perceptions and our own set of imaginations and we create our own set of concepts and contexts. Concepts and contexts are not reality. Realty is outside the concepts and contexts. They are in fact faulty translations of reality. They are not true. They are not real. But we make them real and they either inflict joy or pain on us. The experience of joy and pain or bittersweetness are unreal because the concepts and contexts they arise from are unreal. Experience is unreal. Only the experiencer is real. 5/6/2024 Meditation 2 Derrida says "Beauty only happens once". May be rest of the story is about clinging to it, and unsuccessfully trying to replicate it or make it happen one more time. Wise men create the unique beauty in every encounter. Beauty is always afresh and never stale. Always newborn and never grows old. 5/7/2024

There is a Netflix documentary worthy of watching by longevity obsessive and researcher Dan Buettner,  titled "Live to 100: Secrets of the Blue Zones". He also has authored a book "The Blue Zones".   Six places in the world where people are uncommonly long-lived are called Blue Zones,  Sardinia in Italy , Okinawa in Japan,  Ikaria in  Greece, the  Nicoya region in  Costa Rica, Loma Linda in the USA, and Singapore.  The key to living longer is that we have to make a few adjustments to our daily schedule. Some of them, like giving up smoking and exercising more, are already common knowledge. But there are also other, less obvious ways to live longer. The truth about living longer is that there are no lifestyle changes or magic pills that will stop the aging process. You will always age, every day, no matter what. It is the law of entropy of the Thermodynamics. Aging is one of the components of the Buddha's first noble truth of du...

खोइ कसरी समेटुँ यो खुसी , कहाँ लगेर पोखुँ यो खुसी । पुर्ण , पुर्ण , भरिपुर्ण छु म।

ब्यर्थ कुराबाट सन्यास लिनु, सार्थक कुराको साधना गर्नु। सदा खुसी सुखी  हुन्छौ । समाधिको निकट पुग्छौ। #sanyassadhanasamadhi

In the Buddhist spiritual path of liberation towards Nibbana, the state of complete freedom from all suffering, moral discipline (s ila ), is considered the basic foundation upon which the other two aspects of concentration and wisdom can be developed. Without proper morality, the right concentration cannot be developed and without the right concentration, wisdom cannot be developed. Moral discipline can be described as avoiding unskillful or unwholesome actions and engaging in skillful or wholesome actions. In Buddhist teachings, unwholesome actions are physical, verbal, and mental actions in which the intention behind a particular action is based upon negative qualities of greed ( lobha ), hatred ( dosa ), and delusion ( moha ) resulting in negative or harmful consequences to oneself, to others or to both. Wholesome actions are those in which the intention is based on positive qualities of generosity ( alobha ), loving kindness ( adosa ) and wisdom ( amoha ) with positive or benefici...

The six perfections are important as they allow a Buddhist the opportunity and the means to follow the Buddha's  Dhamma (Dharma).  This allows them to reach   enlightenment , which is what all Buddhists attempt to achieve in their lifetime. The six perfections give guidelines as a structure for how to live a good life and behave in a morally good way. Examples of morally good behavior include being generous and charitable, putting other people before yourself, always telling the truth, and being mindful of other people’s feelings. The six perfections are: Generosity (dana)  - The sincere and selfless desire to give to others with no expectations. Morality (sila)  - Following the five moral precepts. Patience (ksanti)  - Tolerance, forbearance, and endurance. Energy (virya)  - Making a concerted effort to achieve and attain enlightenment. Meditation (dhyana)  - A way of attaining the highest state of consciousness. Wisdom (prajna)  - Understan...

There are two main types of Buddhist meditation: Concentration or tranquil meditation ( samatha-bhavana) Insight meditation ( vipassana-bhavana) As the concentration of the mind becomes deeper and deeper, different stages of calmness and joy called Jhana or deep mental absorptions arise which are free from any mental hindrances. The deep state of concentration and the removal of mental hindrances can be the necessary foundation for the development of insight or wisdom into the real nature of physical and mental phenomena. When well developed, each of the five Jhana factors can suppress one of the five mental hindrances as follows; Initial application ( vitakka)  suppresses sloth and torpor ( thina middha ) Sustained application ( vicara)  suppresses sceptical doubt ( vicikiccha ) Rapture ( piti)  suppresses ill-will ( vyapada ) Mental bliss ( sukha ) suppresses restlessness and remorse ( uddaccha-kukkuccha ) One-pointedness ( ekaggata)  suppresses sensual desire ( ka...