At the city of Sāvatthī.
Seated to one side, King Pasenadi said to the Buddha, “Bhante, is there one thing that leads to the benefit of both the present life and the lives to come?”
“There is, great king.”
“What is it, Bhante?”
“Diligence, great king, is one thing that, when developed and cultivated, leads to the benefit of both the present life and lives to come. Great king, the footprints of all creatures that walk, can fit inside an elephant’s footprint. So an elephant’s footprint is the biggest of them all. In the same way, diligence is one thing that leads to the benefit of both the present life and lives to come.”
The Buddha:
“The person who wishes to enjoy a long life,
beauty, good health,
rebirth in heaven and a high caste human family,
must be diligent in making merit.
The wise praise diligence in making merit.
“Being diligent, a wise person
secures both benefits: the benefit in this life,
and benefit in lives to come.
Such an energetic person is called the wise one.”
-SN 3.17 (Appamada sutta)
Seated to one side, King Pasenadi said to the Buddha, “Bhante, is there one thing that leads to the benefit of both the present life and the lives to come?”
“There is, great king.”
“What is it, Bhante?”
“Diligence, great king, is one thing that, when developed and cultivated, leads to the benefit of both the present life and lives to come. Great king, the footprints of all creatures that walk, can fit inside an elephant’s footprint. So an elephant’s footprint is the biggest of them all. In the same way, diligence is one thing that leads to the benefit of both the present life and lives to come.”
The Buddha:
“The person who wishes to enjoy a long life,
beauty, good health,
rebirth in heaven and a high caste human family,
must be diligent in making merit.
The wise praise diligence in making merit.
“Being diligent, a wise person
secures both benefits: the benefit in this life,
and benefit in lives to come.
Such an energetic person is called the wise one.”
-SN 3.17 (Appamada sutta)
❤7
"These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in pleasure.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. This is the second kind of indulgence in pleasure.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is the third kind of indulgence in pleasure.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. This is the fourth kind of indulgence in pleasure.
These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
It’s possible that wanderers who follow other paths might say, ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Exactly so!’ It’s right to say that about you; it doesn’t misrepresent you with an untruth."
- Buddha - DN 29 Pāsādikasutta
https://suttacentral.net/dn29/en/sujato
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in pleasure.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. This is the second kind of indulgence in pleasure.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is the third kind of indulgence in pleasure.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. This is the fourth kind of indulgence in pleasure.
These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
It’s possible that wanderers who follow other paths might say, ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Exactly so!’ It’s right to say that about you; it doesn’t misrepresent you with an untruth."
- Buddha - DN 29 Pāsādikasutta
https://suttacentral.net/dn29/en/sujato
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Can the Buddha be frightened?
This is as I heard from the Blessed One. Once at the Ajakalāpaka holy place, the residence of the demon Ajakalāpaka. There, the Blessed One was sitting in the open air, in the pitch-black darkness of the night. It was also gently raining. Suddenly, the demon Ajakalāpaka approached the Blessed One desiring to cause fear, terror, and to make the Blessed One’s hair stand on end.
Having come close to the Blessed One, the demon emitted three times a terrifying cry, saying, “Hey monk, look a ghost is near you!”
Then, the Blessed One who had no fear at all spoke the following inspired verse:
Once the liberated monk has crossed over the cycle of rebirths
through his developed wholesome qualities,
he has gone beyond this ghost and his terrifying cry.
- Udana, Ud 1.7 Pāvā Sutta
This is as I heard from the Blessed One. Once at the Ajakalāpaka holy place, the residence of the demon Ajakalāpaka. There, the Blessed One was sitting in the open air, in the pitch-black darkness of the night. It was also gently raining. Suddenly, the demon Ajakalāpaka approached the Blessed One desiring to cause fear, terror, and to make the Blessed One’s hair stand on end.
Having come close to the Blessed One, the demon emitted three times a terrifying cry, saying, “Hey monk, look a ghost is near you!”
Then, the Blessed One who had no fear at all spoke the following inspired verse:
Once the liberated monk has crossed over the cycle of rebirths
through his developed wholesome qualities,
he has gone beyond this ghost and his terrifying cry.
- Udana, Ud 1.7 Pāvā Sutta
👍7❤1
Indeed, doing so you fulfill your duty properly. Whoever earns money through sincere ways, and uses them to support his mother and father makes a lot of merit. Those children are praised by the wise people in this very life.
They are also reborn in heaven after death and rejoice even more.
Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
- SN 7.19 Mātuposaka Sutta
- Snp 1.8 Metta Sutta
#HappyMothersDay 🙏🏽🙏🏽
They are also reborn in heaven after death and rejoice even more.
Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
- SN 7.19 Mātuposaka Sutta
- Snp 1.8 Metta Sutta
#HappyMothersDay 🙏🏽🙏🏽
👍6
“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you’re not attracted to the doctrines of the various ascetics and brahmins.
Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you get a sense of uplift, a confidence of the heart.
Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it—whether at the root, the middle, or the top—they’d enjoy a delicious fragrance. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you become filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you make an end of sorrow, lamentation, pain, sadness, and distress.
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then all your stress, weariness, and exhaustion die down.”
- AN 5.194 Kāraṇapālīsutta
https://suttacentral.net/an5.194/en/sujato
Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you get a sense of uplift, a confidence of the heart.
Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it—whether at the root, the middle, or the top—they’d enjoy a delicious fragrance. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you become filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you make an end of sorrow, lamentation, pain, sadness, and distress.
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then all your stress, weariness, and exhaustion die down.”
- AN 5.194 Kāraṇapālīsutta
https://suttacentral.net/an5.194/en/sujato
👏7❤2👍1
There are many things that the Buddha did not teach us because they are irrelevant, unbeneficial and do not lead to Nibbāna.
“Monks, in the same way, there is much more that I have directly realized but have not taught to you. What I have taught is a tiny amount. Why haven’t I taught it? Because it’s not beneficial or relevant to the basics of the spiritual life. It doesn’t lead to detachment, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.
That’s why I haven’t taught it.
“Monks, what have I taught?
I have taught, ‘This is suffering’ …
‘This is the origin of suffering’ …
‘This is the cessation of suffering’ …
‘This is the path that leads to the cessation of suffering.’
“Monks, why have I taught this?
Because it’s beneficial and relevant to the basics of the spiritual life. It leads to detachment, dispassion, cessation, peace, insight, enlightenment, and Nibbāna. That’s why I’ve taught it.
- SN 56.31 Siṁsapā Sutta
“Monks, in the same way, there is much more that I have directly realized but have not taught to you. What I have taught is a tiny amount. Why haven’t I taught it? Because it’s not beneficial or relevant to the basics of the spiritual life. It doesn’t lead to detachment, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.
That’s why I haven’t taught it.
“Monks, what have I taught?
I have taught, ‘This is suffering’ …
‘This is the origin of suffering’ …
‘This is the cessation of suffering’ …
‘This is the path that leads to the cessation of suffering.’
“Monks, why have I taught this?
Because it’s beneficial and relevant to the basics of the spiritual life. It leads to detachment, dispassion, cessation, peace, insight, enlightenment, and Nibbāna. That’s why I’ve taught it.
- SN 56.31 Siṁsapā Sutta
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1.6.2 Dutiyaṁ Sīvathīkaṁ: Second Charnel-Ground Contemplation
“Again monks, as though a monk were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of creatures, he compares this very body with it thus: ‘This body is of the same nature, it will be like that, it is not exempt from that fate.’
“In this way he dwells contemplating his own body, he dwells contemplating others’ bodies, and he dwells contemplating both his and others’ bodies.
“He dwells contemplating the arising of the body, he dwells contemplating the passing away of the body, and he dwells contemplating the arising and passing away of the body.
“Mindfulness that there is a body is simply established in him to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.
That is how, monks, a monk dwells contemplating the body in body.
https://suttafriends.org/sutta/dn22/#pt1.6.1
“Again monks, as though a monk were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of creatures, he compares this very body with it thus: ‘This body is of the same nature, it will be like that, it is not exempt from that fate.’
“In this way he dwells contemplating his own body, he dwells contemplating others’ bodies, and he dwells contemplating both his and others’ bodies.
“He dwells contemplating the arising of the body, he dwells contemplating the passing away of the body, and he dwells contemplating the arising and passing away of the body.
“Mindfulness that there is a body is simply established in him to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.
That is how, monks, a monk dwells contemplating the body in body.
https://suttafriends.org/sutta/dn22/#pt1.6.1
👍7
At Sāvatthī.
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
The world is for the most part shackled by attraction, grasping, and insisting.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
This is how right view is defined.
‘All exists’: this is one extreme.
‘All doesn’t exist’: this is the second extreme.
Avoiding these two extremes, the Realized One teaches by the middle way:
‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
-Kaccānagottasutta (SN 12.15)
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
The world is for the most part shackled by attraction, grasping, and insisting.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
This is how right view is defined.
‘All exists’: this is one extreme.
‘All doesn’t exist’: this is the second extreme.
Avoiding these two extremes, the Realized One teaches by the middle way:
‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
-Kaccānagottasutta (SN 12.15)
❤4
“Monks, the bones of a single person, running on and wandering in this journey of rebirths for an eon, would make a heap of bones, a pile of bones as large as this Vepulla Mountain if there were someone to collect them and the collections were not destroyed.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.
This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.
But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.
- Itv 24 Aṭṭhipuñja Sutta
The Heap of Bones🙏☸️🌻
https://suttafriends.org/sutta/itv24/
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.
This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.
But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.
- Itv 24 Aṭṭhipuñja Sutta
The Heap of Bones🙏☸️🌻
https://suttafriends.org/sutta/itv24/
👍3❤1
“Monks, suppose the Earth was entirely covered with water. And a person threw a piece of wood with a single hole in it, into this great ocean. The wind from the east would carry it west. The wind from the west would carry it east. The wind from the north would carry it south. And the wind from the south would carry it north. And there was a blind turtle who popped up once every hundred years. What do you think, monks? Would that blind turtle, popping up once every hundred years, still poke its neck through the hole in that piece of wood?”
“It’s very rare, bhante. If it happens, then it may happen after a very long time.”
“Monks, that’s how rare it is to get reborn as a human being. That’s how rare it is for a fully enlightened Buddha to be born into the world. That’s how rare it is for the Dhamma and training taught by a Buddha to shine in the world. Now, monks, you have been reborn as a human being. A fully enlightened Buddha has been born into the world. The Dhamma and training taught by a Buddha shine in the world.
“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”
- SN 56.48 Dutiya Chiggala Sutta
https://suttafriends.org/sutta/sn56-48/
“It’s very rare, bhante. If it happens, then it may happen after a very long time.”
“Monks, that’s how rare it is to get reborn as a human being. That’s how rare it is for a fully enlightened Buddha to be born into the world. That’s how rare it is for the Dhamma and training taught by a Buddha to shine in the world. Now, monks, you have been reborn as a human being. A fully enlightened Buddha has been born into the world. The Dhamma and training taught by a Buddha shine in the world.
“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”
- SN 56.48 Dutiya Chiggala Sutta
https://suttafriends.org/sutta/sn56-48/
❤2👍2👏1
How can our lives become purified?
This is as I heard from the Blessed One. At one time, the Blessed One was staying in the city of Gayā. It was the winter season, and for eight days, during the cold winter nights, it was snowing heavily.
The Blessed One saw that many Jaṭila Ascetics were plunging in and out of the water at the Gayā dock. They were pouring water over themselves and performing the fire sacrifice, thinking, “through these actions, our lives will be purified.”
Then, on realizing the true purity of life, the Blessed One spoke the following inspired verse,
Many people bathe in this Gayā dock,
but the life is not cleansed by water.
Whoever has realized the truth and attained the ultimate freedom, Nibbāna, is truly cleansed.
He is a Brāhmin.
- Ud 1.9 Jaṭila Sutta
This is as I heard from the Blessed One. At one time, the Blessed One was staying in the city of Gayā. It was the winter season, and for eight days, during the cold winter nights, it was snowing heavily.
The Blessed One saw that many Jaṭila Ascetics were plunging in and out of the water at the Gayā dock. They were pouring water over themselves and performing the fire sacrifice, thinking, “through these actions, our lives will be purified.”
Then, on realizing the true purity of life, the Blessed One spoke the following inspired verse,
Many people bathe in this Gayā dock,
but the life is not cleansed by water.
Whoever has realized the truth and attained the ultimate freedom, Nibbāna, is truly cleansed.
He is a Brāhmin.
- Ud 1.9 Jaṭila Sutta
❤3
The first two have to do with causes in the last life which condition birth in this one.
The first of these links is Ignorance.
Ignorance(avijjā) means not knowing the truth, not understanding the Dhamma, and ignorance of the Four Noble Truths.
Formations or Volitional activity(sankhāra) is conditioned by Ignorance; because we don’t understand the truth, we are involved in all kinds of actions. Volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors. Volition or intention is like the seed; rebirth Consciousness(viññāna), like the sprouting of that seed – a cause and – effect conditioned relationship.
Rebirth consciousness(viññāna) at the moment of conception conditions the arising of Name & Form(nāmarūpa) or Mind-Body phenomena which further leads to arising of all the six spheres of the Senses(salāyatana), the five physical senses and the mind.
Conditioned by the Senses, Contact(phassa) comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises Feeling(vedanā).
Feeling(vedanā) means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact.
Feeling(vedanā) leads to Craving(tanhā). Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects.
Clinging or Grasping(upādāna) is conditioned by desire. Because of Clinging, again we get involved in karmic formations, repeating the kinds of Formations or Volitions which, in our past life, produced the rebirth Consciousness of this life.
Clinging conditions the continual actions of Becoming(bhava). Because of these karmic actions resulting from Clinging, again there is Birth(jāti).
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death(jarāmaranā). And so the wheel goes on and on, an impersonal chain of causality. 🙏🌻☸️
The first of these links is Ignorance.
Ignorance(avijjā) means not knowing the truth, not understanding the Dhamma, and ignorance of the Four Noble Truths.
Formations or Volitional activity(sankhāra) is conditioned by Ignorance; because we don’t understand the truth, we are involved in all kinds of actions. Volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors. Volition or intention is like the seed; rebirth Consciousness(viññāna), like the sprouting of that seed – a cause and – effect conditioned relationship.
Rebirth consciousness(viññāna) at the moment of conception conditions the arising of Name & Form(nāmarūpa) or Mind-Body phenomena which further leads to arising of all the six spheres of the Senses(salāyatana), the five physical senses and the mind.
Conditioned by the Senses, Contact(phassa) comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises Feeling(vedanā).
Feeling(vedanā) means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact.
Feeling(vedanā) leads to Craving(tanhā). Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects.
Clinging or Grasping(upādāna) is conditioned by desire. Because of Clinging, again we get involved in karmic formations, repeating the kinds of Formations or Volitions which, in our past life, produced the rebirth Consciousness of this life.
Clinging conditions the continual actions of Becoming(bhava). Because of these karmic actions resulting from Clinging, again there is Birth(jāti).
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death(jarāmaranā). And so the wheel goes on and on, an impersonal chain of causality. 🙏🌻☸️
👍4
Happy Vesak to everyone 🙏🏽🌷📿☸️
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Buddha, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Dhamma, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Saṅgha, honored by gods and humans. May there be well-being!
- Ratana Sutta
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Buddha, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Dhamma, honored by gods and humans. May there be well-being!
Whatever beings are assembled here, whether on the earth or in the sky, we respectfully worship the Saṅgha, honored by gods and humans. May there be well-being!
- Ratana Sutta
❤6🙏1