This is a spin-off from another thread about Ajahn Brahm, because it wasn't really relevant to that topic.
Is it possible for practising Buddhists to have fun ? I'd be interested in reading other peoples comments about this.
Thank you.
Is it possible for practising Buddhists to have fun?
Re: Is it possible for practising Buddhists to have fun?
Could you define 'fun'?
Do you mean something like "is it possible for practising Buddhists [not including Bhikkhus in this thread] to feel pleasure in a conversation or activity?"
With metta
Chris
Do you mean something like "is it possible for practising Buddhists [not including Bhikkhus in this thread] to feel pleasure in a conversation or activity?"
With metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
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Re: Is it possible for practising Buddhists to have fun?
Or should Dhamma teachers tell amusing stories?cooran wrote:Could you define 'fun'?
Do you mean something like "is it possible for practising Buddhists [not including Bhikkhus in this thread] to feel pleasure in a conversation or activity?"
With metta
Chris
The Path of Discrimination (Patisambhidamagga by Sariputta) p. 372, para XXI 17. "With much laughter, blitheness, content and gladness he realizes the ultimate meaning, nibbana, thus it is laughing understanding."
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Is it possible for practising Buddhists to have fun?
Funcooran wrote:Could you define 'fun'?
1. A source of enjoyment, amusement, or pleasure.
2. Enjoyment; amusement: have fun at the beach.
3. Playful [snip] activity
intr.v. funned, fun·ning, funs Informal
To behave playfully; joke.
adj. Informal
Enjoyable; amusing
http://www.thefreedictionary.com/fun
.
Re: Is it possible for practising Buddhists to have fun?
As an inquiring (currently) non-Buddhist I have to admit my first thought was "I *** well hope so or I'm getting the hell outta here" (the **** isn't nearly as bad as you are probably thinking :p)
Sorry that my first thought wasn't terribly constructive! But I thought I'd throw in an "outsider's" perspective.
Sorry that my first thought wasn't terribly constructive! But I thought I'd throw in an "outsider's" perspective.
Re: Is it possible for practising Buddhists to have fun?
Aloka,
YES! Have fun, and be happy!
kind regards,
Ben
YES! Have fun, and be happy!
kind regards,
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
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Re: Is it possible for practising Buddhists to have fun?
One can always find quotes to support different view points. Obviously, spiritual joy is one of the wholesome factors leading to enlightenment, but intoxication, idle chatter, silly jokes, etc., are unwholesome. See, e.g., the Talaputa Sutta or this verse from the Dhammapada:
What is laughter, what is delight, when the world is ever burning?
Shrouded by darkness, would you not seek a light? Dhp v146
Dhammapada: Jarāvagga
Even lay people should try to observe the five precepts, which includes abstaining from idle chatter — various kinds of talk with no benefit, neither for worldly progress nor for spiritual uplift.
If a Buddhist practises well, the mind will become free from coarseness that delights in vulgar humour based on lust and aversion, racial prejudice, etc. However, the mind will become light-hearted and innocent, child-like and joyful, but not childish and silly.
What is laughter, what is delight, when the world is ever burning?
Shrouded by darkness, would you not seek a light? Dhp v146
Dhammapada: Jarāvagga
Even lay people should try to observe the five precepts, which includes abstaining from idle chatter — various kinds of talk with no benefit, neither for worldly progress nor for spiritual uplift.
If a Buddhist practises well, the mind will become free from coarseness that delights in vulgar humour based on lust and aversion, racial prejudice, etc. However, the mind will become light-hearted and innocent, child-like and joyful, but not childish and silly.
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
Re: Is it possible for practising Buddhists to have fun?
Sorry but I'm a bit confused, Bhikkhu Pesala. If I'm having fun playing with and talking in silly girlie voices to a friend's dog, is that childish or child - like ?However, the mind will become light-hearted and innocent, child-like and joyful, but not childish and silly.
_/\_
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Re: Is it possible for practising Buddhists to have fun?
Pay attention to your own mental states when playing with your friend's dog. You will then know whether you're being childish or just innocent and child-like.Aloka wrote:Sorry but I'm a bit confused, Bhikkhu Pesala. If I'm having fun playing with and talking in silly girlie voices to a friend's dog, is that childish or child - like ?
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Re: Is it possible for practising Buddhists to have fun?
Greetings,
AN 3.33: Nidana Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
"Any action performed with greed — born of greed, caused by greed, originating from greed: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with aversion — born of aversion, caused by aversion, originating from aversion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed... performed with aversion... performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"These are three causes for the origination of actions.
"Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.
"Any action performed with non-greed — born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-aversion — born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"In the same way, any action performed with non-greed... performed with non-aversion... performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"These, monks, are three causes for the origination of action."
A person unknowing:
the actions performed by him,
born of greed, born of aversion,
& born of delusion,
whether many or few,
are experienced right here:
no other ground is found.
So a monk, knowing,
sheds
greed, aversion, & delusion;
giving rise to clear knowledge, he
sheds
all bad destinations.
Metta,
Retro.
Bhikkhu Pesala wrote:Pay attention to your own mental states when playing with your friend's dog. You will then know whether you're being childish or just innocent and child-like.
AN 3.33: Nidana Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
"Any action performed with greed — born of greed, caused by greed, originating from greed: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with aversion — born of aversion, caused by aversion, originating from aversion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Any action performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed... performed with aversion... performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
"These are three causes for the origination of actions.
"Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.
"Any action performed with non-greed — born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-aversion — born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"In the same way, any action performed with non-greed... performed with non-aversion... performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
"These, monks, are three causes for the origination of action."
A person unknowing:
the actions performed by him,
born of greed, born of aversion,
& born of delusion,
whether many or few,
are experienced right here:
no other ground is found.
So a monk, knowing,
sheds
greed, aversion, & delusion;
giving rise to clear knowledge, he
sheds
all bad destinations.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Is it possible for practising Buddhists to have fun?
When I'm playing with the dog and giving it my full attention,its a spontaneous, non-conceptual activity.Bhikkhu Pesala wrote:Pay attention to your own mental states when playing with your friend's dog. You will then know whether you're being childish or just innocent and child-like.Aloka wrote:Sorry but I'm a bit confused, Bhikkhu Pesala. If I'm having fun playing with and talking in silly girlie voices to a friend's dog, is that childish or child - like ?
However, this could be judged by others to be both childish and childlike.
.
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Re: Is it possible for practising Buddhists to have fun?
There is a four-fold assembly of [Theravada] Buddhists; monks, nuns, lay men, and lay women. Further this could be divided to just two; monastic and lay.
Lay people follow five precepts and sometimes 8. Monks follow 227 and nuns 311. Obviously a big difference there.
Just as there is sometimes the 'arahantification' of sotapannas -- that is some who believe a sotapanna has virtually the same traits of an arahant; there is also the 'bhikkhuification' (sorry for the made-up word) of lay people. There are some who think lay Buddhists must avoid all sense pleasure and follow a life virtually the same as monks and nuns. There is a big difference between monastic and lay. Lay people must earn a living in the mundane world of Wall Street or some other fortune 500 company or for some other company or business where the bosses, owners, co-workers may be less than ideal to say the least. Lay people must look after their families. Lay people also procreate. At times it is certainly good to voluntarily engage in more serious precepts, such as taking the 8 during Uposotha Days or while on retreat, but for everyday life to avoid taking your children to an amusement park "because you are Buddhist" or some other "fun" would actually be doing harm to the family, not good.
We can listen to music, watch movies, watch sports, participate in sports, just knowing that it is a temporary pleasure and that we will still strive for the higher precepts when we are ready or during Uposotha, retreats, etc.
Lay people follow five precepts and sometimes 8. Monks follow 227 and nuns 311. Obviously a big difference there.
Just as there is sometimes the 'arahantification' of sotapannas -- that is some who believe a sotapanna has virtually the same traits of an arahant; there is also the 'bhikkhuification' (sorry for the made-up word) of lay people. There are some who think lay Buddhists must avoid all sense pleasure and follow a life virtually the same as monks and nuns. There is a big difference between monastic and lay. Lay people must earn a living in the mundane world of Wall Street or some other fortune 500 company or for some other company or business where the bosses, owners, co-workers may be less than ideal to say the least. Lay people must look after their families. Lay people also procreate. At times it is certainly good to voluntarily engage in more serious precepts, such as taking the 8 during Uposotha Days or while on retreat, but for everyday life to avoid taking your children to an amusement park "because you are Buddhist" or some other "fun" would actually be doing harm to the family, not good.
We can listen to music, watch movies, watch sports, participate in sports, just knowing that it is a temporary pleasure and that we will still strive for the higher precepts when we are ready or during Uposotha, retreats, etc.
Re: Is it possible for practising Buddhists to have fun?
The Vinaya is for bhikkhus and bhikkhunis, not for lay people.
Mettāya,
Kåre
Kåre
Re: Is it possible for practising Buddhists to have fun?
It depends, in my opinion.Aloka wrote: Is it possible for practising Buddhists to have fun ? I'd be interested in reading other peoples comments about this.
If you are a monk/nun, then there is no time for you to spend in petty worldly fun except the joy, bliss and peace born of renunciation and of liberation. His/her task is to teach and to work "hard" to achieve the state when he/she can say:
"Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."
If you are a layperson then there is a spectrum of possibilities. If one is in an extreme sense of urgency and is serious like a monk then he/she will not indulge in worldly fun except the joy and peace born of renunciation and of liberation. Even as a layperson he/she will try to do what monks should do.
If one is a regular practicing layperson Buddhist who is not feeling such an extreme urgency, it is okay to have worldly fun (of various degrees depending upon seriousness of practice) as long as it is not immoral. Most of the lay people including myself fall under this category. And I agree with David's post above.
I think the probability of early realization of nibbana is inversely proportional to the attachment to worldly fun. As the Dhammapada says:
One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
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Re: Is it possible for practising Buddhists to have fun?
So, when teaching, no funny stories, and no lightness in one's personal interactions?SamKR wrote:It depends, in my opinion.Aloka wrote: Is it possible for practising Buddhists to have fun ? I'd be interested in reading other peoples comments about this.
If you are a monk/nun, then there is no time for you to spend in petty worldly fun except the joy, bliss and peace born of renunciation and of liberation. His/her task is to teach and to work "hard" to achieve the state when he/she can say:
"Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723