Buddhist Verses & Silent Readings For Reflection (静思语） - Part 6

[immortal86]

Seniors! When I finish reciting cundi mantra, do I need to do my normal 回向？the 愿以此功德。。。

 

[scheng1]

Seniors! When I finish reciting cundi mantra, do I need to do my normal 回向？the 愿以此功德。。。

It's good to dedicate merits. You don't have to follow the standard 回向, you can form your own.

Once I read a very touching 回向 in Taobao comment. This person dedicates merits to all the poor people, to all the jobless people who are worried about their finances, to all the struggling businesses etc. The 回向 is rather lengthy but very sincere.

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

I'm an Ordinary Being; Namo Amituofo Wants to Liberate Me。

We were born without bringing anything . We die without taking anything. Absolutely nothing! And the sad thing is that in the interval between Life and Death, we fight for

WHAT WE DID NOT BRING .... and
WHAT WE WILL NOT TAKE.

A believer in Buddhism will never doubt; a doubter will never believe.

A benevolent man practises Dharma in his daily life, while an evil man drifts away from practising Dharma.

The wise practise Dharma sincerely, while the foolish practise Dharma half-heartedly.

佛言佛语(一)

Zeng Shen of the Zhou dynasty was called Zi-yu (meaning ‘Disciple of the Master’). He was extremely filial to his mother. Once Shen went to the mountains to gather firewood. A guest came to the house uninvited, and his mother was at a loss about what to do. She longed for Shen to return. Then she bit her finger, drawing blood. Suddenly Shen felt pain in his heart. He carried the firewood and returned home. Kneeling, he asked his mother what happened. His mother said: “A guest came unexpectedly. I bit my finger to alert you.” Later, verses praised him, saying:

The mother has just bitten her finger,
And the son’s heart aches uncontrollably;
He carries his wood to return home and is not too late;
The bond between mother and child [lit.: bones & flesh] is so deep.

- Excerpted from The Twenty-four Paragons of Filial Piety

Don’t just do as you like; don’t indulge your thinking mind. Stop this slavish following. You must
constantly go against the stream of ignorance. This is called ‘discipline’.

~ The Collected Teachings of Ajahn Chah

 

[waterbright]

Thag 6:5 Māluṅkyaputta

When a person lives heedlessly,

his craving grows like a creeping vine.

He runs now here

& now there,

as if looking for fruit:

a monkey in the forest.

If this sticky, uncouth craving

overcomes you in the world,

your sorrows grow like wild grass

after rain.

If, in the world, you overcome

this uncouth craving, hard to escape,

sorrows roll off you,

like water beads off

a lotus.

To all of you gathered here

I say:

Good fortune.

Dig up craving

—as when seeking medicinal roots, wild grass—

by the root.

Don’t let Māra cut you down

—as a raging river, a reed—

over & over again. (1)

Do what the Buddha says.

Don’t let the moment pass by.

Those for whom the moment is past

grieve, consigned to hell. (2)

Heedlessness is dust.

Dust follows on heedlessness.

Through heedfulness, knowledge,

pull out

your own arrow

on your own.

Notes

1. The verses up to this point = Dhp 334–337.

2. See Dhp 315.

See also: MN 63

---------------------------

Thag 6:6 Sappadāsa — Coming to one’s sense after contemplating suicide.

Twenty five years since my going forth,

and no peace of awareness

—not a finger-snap’s worth—

attained.

Having gained no oneness of mind,

I was wracked with lust.

Wailing, with my arms upheld,

I ran amok from my dwelling—

“Or… or shall I take the knife?

What’s the use of life to me?

If I were to renounce the training,

what sort of death would I have?”

So, taking a razor,

I sat down on a bed.

And there was the razor,

placed ready to cut my own vein,

when apt attention arose in me,

the drawbacks appeared,

disenchantment stood

at an even keel:

With that, my heart was released.

See the Dhamma’s true rightness!

The three knowledges

have been attained;

the Awakened One’s bidding,

done.

---------------------------

Thag 6:9 Jenta, the Royal Chaplain’s Son — A young man, intoxicated with his good looks, comes to his senses.

I was

drunk with the intoxication

of my birth, wealth, & sovereignty.

Drunk with the intoxication

of my body’s build, coloring, & form,

I wandered about,

regarding no one

as my equal or better.

Foolish, arrogant, haughty,

my banner held high.

I—disrespectful, arrogant, proud—

bowed down to no one,

not even

mother,

father,

or those commonly held

in respect.

Then—seeing the ultimate leader,

supreme, foremost of charioteers,

like a blazing sun,

arrayed with a squadron of monks—

casting away pride & intoxication

through an awareness serene & clear,

I bowed down

my

head

to him, supreme

among all living beings.

Haughtiness & contempt

have been abandoned

—rooted out—

the conceit “I am” is extracted,

all forms of pride, destroyed.

See also: AN 3:39; AN 7:48; Thig 5:2

 

[jack-320]

Don’t know why but found this calming

Good luck all

EDIT: realised that the YouTube code from the video contained the four letter word

Another alternative

 

[AUTUMN&WINTER]

Don’t know why but found this calming

Good luck all

EDIT: realised that the YouTube code from the video contained the four letter word

Another alternative

Hi, the 1st video has error. Can post again when convenient.

Preferably recite 6 words first and then continue with 4 words. I prefer to recite 6 words throughout. It depends on one's preference.

 

[heymee]

 

[Earpiece_]

think all hwz need come read these verses

 

[viethai]

Theravada Buddhism in china


Repost the 古道清涼 series. The temple attempts to follow strictly the Theravada Buddhism tradition.
托钵乞食、不乞金钱、野外露宿、日中一食…… 这是一部全面反映辽宁海城大悲寺妙祥僧团二时头陀、外出行脚的佛教纪录片，本片记录了僧团二十年来，走过辽宁、北京、天津、河北、内蒙古、山西、陕西等北方五省两市，行程6000余公里，修行二时头陀的行脚历史。

yes..remember this whole series posted by Shi Xiong lasy year..nice to watch. thanks

 

[nubitol]

I want to ask

Does Buddha follower in this thread did or do NS?

Posted from PCWX using VOG-L29

 

[scheng1]

佛说处处经

https://www.jingangjcj.com/fsccj/2142.html

"佛不着履。有三因缘。一者使行者少欲。二者现足下轮。三者令人见之欢喜。

佛行足去地四寸。有三因缘。一者见地有虫蚁故。二者地有生草故。三者现神足故。"

This part of the sutra explains the reason:
a. Buddha doesn't wear shoes
b. When Buddha walks, his feet is 4 inches above ground.

Some monks can achieve the second part of not touching ground when they walk.

虚云老和尚在云居山的事迹点滴
http://www.fodizi.net/fojiaogushi/15506.html

"据说证了初果罗汉的人走路时，虽然你看见他双脚是踩在地上，但实际是离地有两分高的。

那时也有人问我们：“听说了脱生死的人，走路时脚不触地，不沾泥巴。那么老和尚都算是大菩萨了，你们经常随他走路，究竟他的脚踩不踩地？鞋子沾不沾泥土呢？”

于是我们就很留心这个事情，并且经过多次的试验。

云居山的地都是泥巴土，经常下雨，一般人走了一趟回来，鞋子自然沾了好多泥巴。

可是老和尚的鞋子从来不见有泥巴。奇怪的是，当我们走在他后面，留心注意他走路时，明明是见到他的鞋子踩在泥巴土上。

但是回来后，我们再看他的鞋子，就是没有沾上半点泥巴。这其中的奥妙，我们至今还搞不清楚。"

 

[scheng1]

yes..remember this whole series posted by Shi Xiong lasy year..nice to watch. thanks

China is experiencing a revival of all three branches of Buddhism. Many members of the Sangha and laypersons follow the 日中一食, 过午不食 on top of following the vegetarian diet. Some of them also do not lie down to sleep 夜不倒单. Instead of sleeping, they meditate throughout the night.

Their level of achievement is obviously much higher than us.

A lot of Shixiongs in bskk forum read sutra everyday. They read very widely. Many of them read through the Agamas 阿含经 series of sutras (equivalent to the Pali Canon's Nikayas.) on top of the other sutras in 乾隆大藏经. The number of sutras in Chinese Agamas series or Pali Canon Nikayas are in the thousands.

Early Buddhist texts https://en.wikipedia.org/wiki/Early_Buddhist_texts

"Early Buddhist texts (EBTs), Early Buddhist literature or Early Buddhist discourses refers to the parallel texts shared by the Early Buddhist schools. The most widely studied EBT material are the first four Pali Nikayas, as well as the corresponding Chinese Āgamas. However, some scholars have also pointed out that some Vinaya material, like the Patimokkhas of the different Buddhist schools, as well as some material from the earliest Abhidharma texts could also be quite early.

Besides the large collections in Pali and Chinese, there are also fragmentary collections of EBT materials in Sanskrit, Khotanese, Tibetan and Gāndhārī. The modern study of early pre-sectarian Buddhism often relies on comparative scholarship using these various early Buddhist sources."

......

"The EBTs preserved in the Chinese Buddhist canon include the Āgamas, collections of sutras which parallel the Pali Nikāyas in content as well as structure".

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

When the lotus bloom in Western Pure Land, it's the time when I liberate from births and deaths.

待得花开日 便是无生时。

"Where things arise, at the cause, that’s where we must stop them. Where the cause arises, that’s where we must contemplate."

Ajahn Chah

(Sankharas - formations)

We have sankharas on the level of the world
and sankharas on the level of the Dhamma.
The Buddha taught that all of these sankharas are undependable, fleeting, and unstable.
They appear, remain for a moment, and then disband.
Then they appear again, going around in circles.
This is inconstancy and stress.
Whether they're good or bad,
all sankharas have to behave in this way.
We can't force them to obey our wishes.
Thus the Buddha taught that they're not-self.
Once we've developed precise powers of discernment,
we'll be able gradually to loosen our attachments to these sankharas.
And once we've stabilized our minds to the point of Right Concentration,
clear cognitive skill will arise within us.
We'll clearly see the truth of sankharas on the level of the world and on the level of the Dhamma,
and will shed them from our hearts.
Our hearts will then gain release from all sankharas
and attain the noblest happiness
as taught by the Buddha,
independent of all physical and mental objects. - Ajahn Lee[/B][/SIZE][/COLOR]

Enduring hardship is a process of eliminating karmic obstacles. Those who can accept reality understand how to change reality.

For a Buddhist practitioner, suffering is only temporary. For a non-practitioner, suffering will be long-lasting.

 

[jack-320]

Hi, the 1st video has error. Can post again when convenient.

Preferably recite 6 words first and then continue with 4 words. I prefer to recite 6 words throughout. It depends on one's preference.

Oh ok

Sorry

That first video link contained F*** word coincidentally

HWZ forum will censor it and make the link useless

so cannot be uploaded, had to use similar alternative

Anyways also hear some of these

there are times where da bei zhou plays in my mind but not in complete form...somehow can play the first few sentence but after that jumbles up and the sequence is not right anymore

Heart sutra no problem

Sometimes really need fate to "encounter" Buddhism

After one bad event/rejection years ago went to Bugis GYM lot thread, prayed Bugis GYM and eventually this

Hope this encounter (Buddhism) will last for a lifetime although it is hard to accept and apply its principles in life

Good luck all

 

[waterbright]

Thag 6:10 Sumana the Novice — A novice with great psychic powers wants no one to know.

When I was seven

& newly gone forth,

having conquered with my power

the great powerful serpent,

I was fetching water for my preceptor

from the great lake, Anotatta, (1)

when the Teacher saw me & said:

“Look, Sāriputta, at that one,

the young boy coming there,

carrying a pot of water,

well-centered within,

his practices—inspiring;

his bearing—admirable.

He’s Anuruddha’s novice,

mature in his powers,

made thoroughbred by a thoroughbred,

good by one who is good,

tamed by Anuruddha,

trained by one whose task

is done.

He, having reached the highest peace

& realized the unshakable,

Sumana the novice

wants this:

‘Don’t let anyone know me.’”

Note

1. Anotatta: A fabulous lake located in the Himalayas, famed for the purity of its cool waters. Sumana would have had to use his psychic powers to fetch water from there.

See also: AN 8:30; Ud 3:1

---------------------------------

Thag 6:12 Brahmadatta — How to deal wisely with angry fools—and with your own defilements.

This poem repeats a poem attributed to the Buddha in SN 7:2. The second and third stanzas also appear in a poem attributed to Sakka the deva-king in SN 11:5.

Whence is there anger

in one without anger

tamed, calmed, living in tune,

released through right knowing,

Such?

You make things worse

when you flare up

at someone who’s angry.

Whoever doesn’t flare up

at someone who’s angry

wins a battle

hard to win.

You live for the good of both

—your own, the other’s—

when, knowing the other’s provoked,

you mindfully grow calm.

When you work the cure of both

—your own, the other’s—

those who think you a fool

know nothing of Dhamma.

If anger arises,

reflect on the saw simile. (1)

If craving for savor,

remember the son’s-flesh simile. (2)

If your mind runs loose

after sensual pleasures

& states of becoming,

quickly restrain it with mindfulness

as you would a bad ox

eating grain. (3)

Notes

1. See MN 21 and MN 28.

2. See SN 12:63.

3. See MN 19.

See also: SN 7:2; SN 11:5

---------------------------------

Thag 6:13 Sirimaṇḍa — They encroach like masses of flame, these three: death, aging, and illness.

Rain soddens what’s covered

& doesn’t sodden what’s exposed.

So open up what’s covered up,

so that it won’t get soddened by the rain. (1)

Attacked by death

is the world,

surrounded by aging,

beset by the arrow of craving,

always obscured by desire.

Attacked by death

is the world,

& encircled by aging,

constantly beaten, with no shelter,

like a thief

sentenced to punishment.

They encroach like masses of flame,

these three:

death, aging, & illness.

There’s no strength to confront them,

no speed to run away.

Make the day not-in-vain,

a little or a lot.

However much

the day passes,

that’s how much less

is life.

Your last day approaches.

This isn’t your time

to be heedless.

Note

1. This verse is identical with the verse in Ud 5:5.

See also: MN 82; SN 3:25; SN 35:202

 

[heymee]

 

[scheng1]

比丘常带三分病

https://www.meipian.cn/jy1hoek

学佛人如常有大小疾病缠身，不必忧虑。在佛家看来，生病是消业障，不是坏事。如果偶然遇上奇病大苦，能作还债想，更是转病为福了。所以佛祖教人"以病为师"。若能如下常念而善自思维，则可自求解脱病苦之法。

 

[scheng1]

[Buddha explains the reason why he does not use 神通 psychic power to win over the hearts of people]

With Kevaddha

https://suttacentral.net/dn11/en/sujato

so i have heard. At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.

Then the householder Kevaddha went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, this Nāḷandā is successful and prosperous and full of people. Sir, please direct a mendicant to perform a demonstration of superhuman psychic power. Then Nāḷandā will become even more devoted to the Buddha!”

When he said this, The Buddha said, “Kevaddha, I do not teach the mendicants like this: ‘Come now, mendicants, perform a demonstration of superhuman psychic power for the white-clothed laypeople.’”

For a second time, Kevaddha made the same request, and the Buddha gave the same answer.

For a third time, Kevaddha made the same request, and the Buddha said the following.

1. The Demonstration of Psychic Power
“Kevaddha, there are three kinds of demonstration, which I declare having realized them with my own insight. What three? The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.

And what is the demonstration of psychic power? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

Then someone with faith and confidence sees that mendicant performing those superhuman feats.

They tell someone else who lacks faith and confidence: ‘It’s incredible, it’s amazing! The ascetic has such psychic power and might! I saw him myself, performing all these superhuman feats!’

But the one lacking faith and confidence would say to them: ‘There’s a spell named Gandhārī. Using that a mendicant can perform such superhuman feats.’

What do you think, Kevaddha? Wouldn’t someone lacking faith speak like that?”

“They would, sir.”

“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

2. The Demonstration of Revealing
And what is the demonstration of revealing? In one case, someone reveals the mind, mentality, thoughts, and reflections of other beings and individuals: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

Then someone with faith and confidence sees that mendicant revealing another person’s thoughts. They tell someone else who lacks faith and confidence: ‘It’s incredible, it’s amazing! The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of another person!’

But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā. Using that a mendicant can reveal another person’s thoughts.’

What do you think, Kevaddha? Wouldn’t someone lacking faith speak like that?”

“They would, sir.”

“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

 

[waterbright]

Thag 7:1 Sundara Samudda & the Courtesan — A courtesan invites a monk to disrobe.

Ornamented, finely clothed,

garlanded, adorned,

her feet stained red with lac,

she wore slippers:

a courtesan.

Stepping out of her slippers—

her hands raised before me,

palm-to-palm over her heart—

she softly, tenderly,

in measured words

spoke to me first:

“You are young, recluse.

Heed my message:

Partake of human sensuality.

I will give you luxury.

Truly I vow to you,

I will tend to you as to a fire.

When we are old,

both leaning on canes,

then we will both become recluses,

winning the benefits of both worlds.”

And seeing her before me—

a courtesan, ornamented, finely clothed,

hands palm-to-palm over her heart—

like a snare of death laid out,

apt attention arose in me,

the drawbacks appeared,

disenchantment stood

at an even keel:

With that, my heart was released.

See the Dhamma’s true rightness!

The three knowledges

have been attained;

the Buddha’s bidding,

done.

See also: SN 1:20

------------------------------

Thag 9 Bhūta — No greater enjoyment than this.

When, knowing, “stress, aging-&-death”—

where people run-of-the-mill are attached—

comprehending stress,

the wise man does jhāna, mindful,

there’s no greater enjoyment than that.

When, striking down

attachment,

the bringer of stress

& craving,

the bringer of stress bound up

with objectification,

he does jhāna, mindful,

there’s no greater enjoyment than that.

When, touching (1 ) with discernment

the auspicious, two-times-four road,

the ultimate path,

cleansing away all defilement,

he does jhāna, mindful,

there’s no greater enjoyment than that.

When he develops the peaceful state,

—sorrowless, stainless, unfabricated,

cleansing away all defilement,

cutting through fetters & bonds—

there’s no greater enjoyment than that.

When, in the sky, the thundercloud roars,

with torrents of rain on all sides

of the path of the birds,

and the monk, having gone to a cave, does jhāna,

there’s no greater enjoyment than that.

When, seated on the bank of rivers

covered with flowers,

garlanded with various forest plants,

happy at heart, he does jhāna,

there’s no greater enjoyment than that.

When, at midnight in the secluded grove,

the devas drizzle, the fanged animals roar,

and the monk, having gone to a cave, does jhāna,

there’s no greater enjoyment than that.

When, having kept his own thoughts in check,

taking refuge in the mountains in a mountain fissure,

free from disturbance, free

from barrenness,

he does jhāna,

there’s no greater enjoyment than that.

When, happy,

destroying stain, barrenness, grief,

free from door-bolts, free from underbrush, free

from arrows,

having put an end to all effluents,

he does jhāna,

there’s no greater enjoyment than that.

Note

1. Reading phusitvā with the Thai edition. The Sri Lankan, Burmese, and PTS editions read passitvā, “seeing.”

See also: Thag 1:41; Thag 1:110; Thag 18

------------------------------

Thag 10:1 Kāludāyin — The Buddha’s former barber invites him to return home to teach his relatives after his awakening.

This is a poem in at least two parts. In the first part, Ven. Kāludāyin is addressing the Buddha soon after the latter’s awakening, inviting him to return home to visit his family. In the second part, Kāludāyin is addressing the Buddha’s father, Suddhodana, at the time of the Buddha’s return, perhaps to make Suddhodana favorably inclined to receive his son.

There is a question, though, as to where the first part ends and the second begins. The Commentary assigns only the last stanza—beginning with, “I am the son of the Buddha”—to the second part, and everything before that to the first. This, however, doesn’t fit with the fact that the seventh stanza is obviously addressed to the person who engendered the Buddha, and not to the Buddha himself. For this reason, I have placed the division into two parts after the sixth stanza, as the first six stanzas are unified by the theme of bearing fruit, with the fourth and fifth stanzas possibly included to remind the Buddha of the good results that would come to his family if he provided them with the opportunity to give him alms. Alternatively, the division could be placed after the fourth stanza, in that the fifth stanza could be interpreted as beginning a line of thought aimed at putting the listener into the proper mood to accept the principle of the results of good kamma seen not in this lifetime but in the next.

Covered in embers now are the trees,

shedding their canopy, lord, in search of fruit.

As if flaring up, they glow.

The time, great hero, partakes of savors.

The trees in bloom, delightful,

waft delights

all around, in all directions,

dropping their petals in hope of fruit.

Now, O hero, is the time to set forth.

Neither too cold nor too hot:

pleasant the season, lord, fit for a journey.

Let them see you—the Sakyans & Koliyans—

facing west, crossing in the Rohiṇī. (1)

In hope they plow the field.

In hope the seed is sown.

In hope do merchants go to sea,

bringing back wealth.

Let the hope in which I stand bear fruit. (2)

Again & again they sow the seed. (3)

Again & again the deva-kings rain.

Again & again farmers plow the fields.

Again & again grain comes to the kingdom.

Again & again beggars wander.

Again & again lords of giving give.

Again & again having given, the lords of giving

again & again go to the heavenly place.

* * *

Truly, an enlightened (4) one of deep discernment

cleanses, back for seven generations,

the family in which he’s born.

I would imagine you to be Sakka, (5) the deva of devas

for you engendered a sage truly named.

Suddhodana is the name of the Great Seer’s father,

and Māyā name of the Buddha’s mother (6)

who, having nurtured the bodhisatta with her womb,

at the break-up of the body, rejoices in the threefold divine realm. (7)

She, Gotamī, having passed away,

having fallen away from here,

is now endowed with heavenly sensual pleasures.

She rejoices in the five strings of sensuality,

surrounded by those groups of devas.

I am the son of the Buddha,

who endures what is hard to endure—

Aṅgīrasa (8) : incomparable, Such.

You, Sakka, are my father’s father.

In the Dhamma, Gotama,

you are my grandfather.

Notes

1. Rohiṇī is the name both of a river at the edge of the Sakyan lands and of an asterism, i.e., a star in the zodiac used to indicate a season of time.

2. Reading vipaccatu with the Thai edition, which seems to fit better with the imagery in the earlier part of the poem than the reading in the other editions—samijjhatu, “may it succeed.”

3. Reading kasate with the Thai edition.

4. Reading dhīro with the Thai edition. The other editions read vīro, “hero.”

5. Sakka is the name of the king of the devas of the heaven of the Thirty-three. Ven. Kāludāyin is playing here with the similarity between this name and that of the Sakyan lineage.

6. Reading Māyanāmā with the Sri Lankan and PTS editions. The Thai edition reads Māyā mahesī, so that the line would read, “The Buddha’s mother is Queen Māyā.” This would provide a play on words—mahesi, great seer, and mahesī, queen—but there is nothing in the early suttas to indicate that Suddhodana was a king, or Māyā a queen.

7. The Commentary identifies the threefold divine realm as the Tusita (Contented) heaven, but doesn’t explain why that heaven would be given this name. Some verses in the Jātaka identify the threefold divine realm as the heaven of the Thirty-three, and the later reference to “those groups of devas” in this poem would seem to support this latter interpretation.

8. An epithet for the Buddha, meaning “resplendent.” Aṅgīrasa was the name of an ancient brahmanical sage to which the Gotama clan claimed a connection. The Commentary suggests that this was one of the bodhisatta’s personal names prior to his awakening.

 

[AUTUMN&WINTER]

NAMO AMITUOFO 南无阿弥陀佛

You don't live on earth. You are passing through. Where will you be going next after earth? Recite "Namo Amituofo", Land of Ultimate Bliss (Western Pure Land) will be your real home.

One who acts on TRUTH is happy in this world and beyond.

If the mind remains unmoved by circumstances, it will be detached from the notion of form.