“What’s a person’s best wealth?What brings happiness when practiced well?What’s the sweetest taste of all?The one who they say has the best life: how do they live?”
“Faith here is a person’s best wealth.The teaching brings happiness when practiced well.Truth is the sweetest taste of all.The one who they say has the best life lives by wisdom.”
“How do you cross the flood?How do you cross the deluge?How do you get over suffering?How do you get purified?”
“By faith you cross the flood,and by diligence the deluge.By energy you get past suffering,and you’re purified by wisdom.”
“How do you get wisdom?How do you earn wealth?How do you get a good reputation?How do you hold on to friends?How do the departed not grievewhen passing from this world to the next?”
“One who is diligent and discerninggains wisdom by wanting to learn,having faith in the perfected ones,and the teaching for becoming extinguished.
Being responsible, acting appropriately,and working hard you earn wealth.Truthfulness wins you a good reputation.You hold on to friends by giving.That’s how the departed do not grievewhen passing from this world to the next.
A faithful householderwho has these four qualitiesdoes not grieve after passing away:truth, principle, steadfastness, and generosity.
Go ahead, ask others as well,there are many ascetics and brahmins.See whether anything better is foundthan truth, self-control, generosity, and patience.”
“Why now would I questionthe many ascetics and brahmins?Today I understandwhat’s good for the next life.
It was truly for my benefitthat the Buddha came to stay at Āḷavī.Today I understandwhere a gift is very fruitful.
I myself will journeyvillage to village, town to town,paying homage to the Buddha,and the natural excellence of the teaching!”
Āḷavakasutta (SN 1.10)
#Dhamma
“Faith here is a person’s best wealth.The teaching brings happiness when practiced well.Truth is the sweetest taste of all.The one who they say has the best life lives by wisdom.”
“How do you cross the flood?How do you cross the deluge?How do you get over suffering?How do you get purified?”
“By faith you cross the flood,and by diligence the deluge.By energy you get past suffering,and you’re purified by wisdom.”
“How do you get wisdom?How do you earn wealth?How do you get a good reputation?How do you hold on to friends?How do the departed not grievewhen passing from this world to the next?”
“One who is diligent and discerninggains wisdom by wanting to learn,having faith in the perfected ones,and the teaching for becoming extinguished.
Being responsible, acting appropriately,and working hard you earn wealth.Truthfulness wins you a good reputation.You hold on to friends by giving.That’s how the departed do not grievewhen passing from this world to the next.
A faithful householderwho has these four qualitiesdoes not grieve after passing away:truth, principle, steadfastness, and generosity.
Go ahead, ask others as well,there are many ascetics and brahmins.See whether anything better is foundthan truth, self-control, generosity, and patience.”
“Why now would I questionthe many ascetics and brahmins?Today I understandwhat’s good for the next life.
It was truly for my benefitthat the Buddha came to stay at Āḷavī.Today I understandwhere a gift is very fruitful.
I myself will journeyvillage to village, town to town,paying homage to the Buddha,and the natural excellence of the teaching!”
Āḷavakasutta (SN 1.10)
#Dhamma
❤4
At Sāvatthī.
Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who love themselves? And who are those who don’t love themselves?’
Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t love themselves. Even though they may say: “I love myself”, they don’t really. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves.
Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’”
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
“If you’d only love yourself,
you’d not yoke yourself to wickedness.
For happiness is not easy to find
by someone who does bad deeds.
When you’re seized by the terminator
as you give up your human life,
what can you call your own?
What do you take when you go?
What goes with you,
like a shadow that never leaves?
Both the good and the bad
that a mortal does in this life
is what they can call their own.
That’s what they take when they go.
That’s what goes with them,
like a shadow that never leaves.
That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”
- Buddha (SN 3.4)
Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who love themselves? And who are those who don’t love themselves?’
Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t love themselves. Even though they may say: “I love myself”, they don’t really. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves.
Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’”
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
“If you’d only love yourself,
you’d not yoke yourself to wickedness.
For happiness is not easy to find
by someone who does bad deeds.
When you’re seized by the terminator
as you give up your human life,
what can you call your own?
What do you take when you go?
What goes with you,
like a shadow that never leaves?
Both the good and the bad
that a mortal does in this life
is what they can call their own.
That’s what they take when they go.
That’s what goes with them,
like a shadow that never leaves.
That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”
- Buddha (SN 3.4)
❤5
Dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati
The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.
#Dhammapada 364 🙏🌼🌷
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati
The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.
#Dhammapada 364 🙏🌼🌷
❤7
RIGHT SPEECH - samma vaca is the third tenet of the Noble Eightfold Path.
In Magga-vibhanga Sutta, Buddha says:
“And what is right speech?
Abstaining from lying,
abstaining from divisive speech,
abstaining from abusive speech,
abstaining from idle chatter:
This, monks, is called right speech.”
Now let's see what actually this means. I'll take Bhikkhu Thannisaro's analysis on this for reference.
Bhikkhu Thannisaro writes:
"Right speech, explained in negative terms, means avoiding four types of harmful speech:
lies (words spoken with the intent of misrepresenting the truth);
divisive speech (spoken with the intent of creating rifts between people);
harsh speech (spoken with the intent of hurting another person's feelings);
and idle chatter (spoken with no purposeful intent at all)."
https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/index.html
In Magga-vibhanga Sutta, Buddha says:
“And what is right speech?
Abstaining from lying,
abstaining from divisive speech,
abstaining from abusive speech,
abstaining from idle chatter:
This, monks, is called right speech.”
Now let's see what actually this means. I'll take Bhikkhu Thannisaro's analysis on this for reference.
Bhikkhu Thannisaro writes:
"Right speech, explained in negative terms, means avoiding four types of harmful speech:
lies (words spoken with the intent of misrepresenting the truth);
divisive speech (spoken with the intent of creating rifts between people);
harsh speech (spoken with the intent of hurting another person's feelings);
and idle chatter (spoken with no purposeful intent at all)."
https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/index.html
❤5
How to recollect Buddha?
Monks, I also say this to you: If you have gone to a forest, to the foot of a tree, or to an empty hut, if any fear, terror or hair-standing-on-end that should arise in you, on that occasion, you should recollect me thus:
Iti pi so Bhagavâ-Araham Sammâ-sambuddho. Vijjâ-carana sampanno Sugato Lokavidû Anuttarro Purisa-damma-sârathi Satthâ deva-manussânam Buddho Bhagavâti
Homage to the Blessed One, an Arahant, supremely enlightened, accomplished in the true knowledge and conduct, well gone, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the enlightened teacher, the Blessed One.
Why should one recollect Buddha?
Monks, when you recollect me, any fear, terror or hair-standing-on-end will pass away.
- SN 11.3 Dhajagga Sutta
https://suttafriends.org/sutta/sn11-3/
Monks, I also say this to you: If you have gone to a forest, to the foot of a tree, or to an empty hut, if any fear, terror or hair-standing-on-end that should arise in you, on that occasion, you should recollect me thus:
Iti pi so Bhagavâ-Araham Sammâ-sambuddho. Vijjâ-carana sampanno Sugato Lokavidû Anuttarro Purisa-damma-sârathi Satthâ deva-manussânam Buddho Bhagavâti
Homage to the Blessed One, an Arahant, supremely enlightened, accomplished in the true knowledge and conduct, well gone, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the enlightened teacher, the Blessed One.
Why should one recollect Buddha?
Monks, when you recollect me, any fear, terror or hair-standing-on-end will pass away.
- SN 11.3 Dhajagga Sutta
https://suttafriends.org/sutta/sn11-3/
❤6
5. The Old Man
Then, after many thousand years had passed, Prince Vipassī addressed his charioteer, ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’
‘That, Your Majesty, is called an old man.’
‘But why is he called an old man?’
‘He’s called an old man because now he has not long to live.’
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.
6. The Sick Man
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’
‘That, Your Majesty, is called a sick man.’
‘But why is he called a sick man?’
‘He’s called an sick man; hopefully he will recover from that illness.’
‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction.
7. The Dead Man
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a large crowd gathered making a bier out of garments of different colors. He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’
Then, after many thousand years had passed, Prince Vipassī addressed his charioteer, ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’
‘That, Your Majesty, is called an old man.’
‘But why is he called an old man?’
‘He’s called an old man because now he has not long to live.’
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.
6. The Sick Man
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’
‘That, Your Majesty, is called a sick man.’
‘But why is he called a sick man?’
‘He’s called an sick man; hopefully he will recover from that illness.’
‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction.
7. The Dead Man
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a large crowd gathered making a bier out of garments of different colors. He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’
❤4
‘That, Your Majesty, is for someone who’s departed.’
‘Well then, drive the chariot up to the departed.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’
‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’
‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.
8. The Renunciate
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’
‘That, Your Majesty, is called a renunciate.’
‘But why is he called a renunciate?’
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive the chariot up to that renunciate.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your head and your clothes are unlike those of other men.’
‘Sire, I am what is called a renunciate.’
‘But why are you called a renunciate?’
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’
9. The Going Forth
Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
- DN 14 Mahāpadānasutta
https://suttacentral.net/dn14/en/sujato
‘Well then, drive the chariot up to the departed.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’
‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’
‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.
8. The Renunciate
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’
‘That, Your Majesty, is called a renunciate.’
‘But why is he called a renunciate?’
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive the chariot up to that renunciate.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your head and your clothes are unlike those of other men.’
‘Sire, I am what is called a renunciate.’
‘But why are you called a renunciate?’
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’
9. The Going Forth
Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
- DN 14 Mahāpadānasutta
https://suttacentral.net/dn14/en/sujato
❤4
Lying for wealth and pleasures only leads to suffering.
Buddha says:
“Some people’s minds are full of desires for possessions and pleasures, they are very greedy and infatuated by sense pleasures; they don’t notice that they’ve gone too far, like fish entering a cast net. It’ll be bitter later on; because the result will be painful for them.”
- SN 3.7 Atthakarana Sutta 🌷
Buddha says:
“Some people’s minds are full of desires for possessions and pleasures, they are very greedy and infatuated by sense pleasures; they don’t notice that they’ve gone too far, like fish entering a cast net. It’ll be bitter later on; because the result will be painful for them.”
- SN 3.7 Atthakarana Sutta 🌷
❤3
The Discourse on Honoring the Teacher
There lived the Supreme Buddhas in the past. There will live the Buddhas in the future. Removing the sorrow of many beings, there lives the Supreme Buddha in the present.
All the Buddhas who lived, will live, and live now, regarded the Dhamma as their teacher, deeply respecting it.
This is a natural law for all the Buddhas.
Therefore, the person desiring his own good, wishing for great spiritual growth,
should deeply respect the Supreme Dhamma, recollecting the Buddha’s training.
- Brahmā Sahampati, SN 6.2 Gārava Sutta
https://suttafriends.org/sutta/sn6-2/
There lived the Supreme Buddhas in the past. There will live the Buddhas in the future. Removing the sorrow of many beings, there lives the Supreme Buddha in the present.
All the Buddhas who lived, will live, and live now, regarded the Dhamma as their teacher, deeply respecting it.
This is a natural law for all the Buddhas.
Therefore, the person desiring his own good, wishing for great spiritual growth,
should deeply respect the Supreme Dhamma, recollecting the Buddha’s training.
- Brahmā Sahampati, SN 6.2 Gārava Sutta
https://suttafriends.org/sutta/sn6-2/
❤6
Sense desire gives rise to sorrow; sense desire gives rise to fear. For someone released from sense desire, there is no sorrow; so, from what would fear arise?
Craving gives rise to sorrow; craving gives rise to fear. For someone released from craving, there is no sorrow; so, from what would fear arise?
If someone is virtuous, has insight into the Four Noble Truths, is established in the Dhamma, is truthful, and is endowed with righteous living—people hold that person dear.
The person who aspires to Nibbāna, though he does not reveal his goal to anyone, experiences Nibbāna in his mind. He is not bound by sense pleasures. Such a person is called “one bound up stream.
- Buddha, (Dhp 16 Piya Vagga)
#dhammapada
Craving gives rise to sorrow; craving gives rise to fear. For someone released from craving, there is no sorrow; so, from what would fear arise?
If someone is virtuous, has insight into the Four Noble Truths, is established in the Dhamma, is truthful, and is endowed with righteous living—people hold that person dear.
The person who aspires to Nibbāna, though he does not reveal his goal to anyone, experiences Nibbāna in his mind. He is not bound by sense pleasures. Such a person is called “one bound up stream.
- Buddha, (Dhp 16 Piya Vagga)
#dhammapada
❤6
How to react if someone is angry with you?
One time Brahmin Akkosaka got angry at Buddha, because a man from his clan had become a Bhikkhu. Akkosaka was yelling and insulting the Buddha.
Buddha: “What do you think, Akkosaka? Do your friends, relatives, and guests sometimes come to visit you?”
Akkosaka: "Sometimes they do, Master Gotama.”
Buddha: "Do you then serve them with a variety of food and drinks?”
Akkosaka: "Sometimes I do.”
Buddha: “But if they don’t accept it, who do those food and drinks belong to?”
Akkosaka: “In that case Master Gotama, they still belong to me.”
Buddha: “In the same way, Akkosaka, when you abuse, harass, and attack me, who does not abuse, harass, and attack, I don’t accept your insults. They still belong to you, Akkosaka, they still belong to you!"
- SN 7.2 Akkosaka Sutta #anger #Buddha
One time Brahmin Akkosaka got angry at Buddha, because a man from his clan had become a Bhikkhu. Akkosaka was yelling and insulting the Buddha.
Buddha: “What do you think, Akkosaka? Do your friends, relatives, and guests sometimes come to visit you?”
Akkosaka: "Sometimes they do, Master Gotama.”
Buddha: "Do you then serve them with a variety of food and drinks?”
Akkosaka: "Sometimes I do.”
Buddha: “But if they don’t accept it, who do those food and drinks belong to?”
Akkosaka: “In that case Master Gotama, they still belong to me.”
Buddha: “In the same way, Akkosaka, when you abuse, harass, and attack me, who does not abuse, harass, and attack, I don’t accept your insults. They still belong to you, Akkosaka, they still belong to you!"
- SN 7.2 Akkosaka Sutta #anger #Buddha
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The pains of ordinary life inspires the Buddha to speak some verses.
Blessed One asked Visākā, “Visākhā, where are you coming from in the middle of the day?”
“Just now, Bhante, I had some dealings with King Pasenadi of Kosala that he did not settle as I had wished.”
Then, on realizing the pain of ordinary life, the Blessed One spoke the following inspired verses:
“Whatever is under others’ control, all that, is painful. All noble achievements are joy. Everybody who seeks fairness is stressed. It is extremely hard to be liberated from ordinary ties.”
- Ud 2.9 Visākā Sutta
Blessed One asked Visākā, “Visākhā, where are you coming from in the middle of the day?”
“Just now, Bhante, I had some dealings with King Pasenadi of Kosala that he did not settle as I had wished.”
Then, on realizing the pain of ordinary life, the Blessed One spoke the following inspired verses:
“Whatever is under others’ control, all that, is painful. All noble achievements are joy. Everybody who seeks fairness is stressed. It is extremely hard to be liberated from ordinary ties.”
- Ud 2.9 Visākā Sutta
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“Mendicants, there are these three feelings. What three?
Pleasant, painful, and neutral feeling. These are the three feelings.
Whatever is felt
internally and externally—
whether pleasure or pain
as well as what’s neutral—
having known this as suffering,
deceptive, falling apart,
one sees them vanish as they’re experienced again and again:
that’s how to be free of desire for them.”
- Buddha (SN 36.2)
https://suttacentral.net/sn36.2/en/sujato
Pleasant, painful, and neutral feeling. These are the three feelings.
Whatever is felt
internally and externally—
whether pleasure or pain
as well as what’s neutral—
having known this as suffering,
deceptive, falling apart,
one sees them vanish as they’re experienced again and again:
that’s how to be free of desire for them.”
- Buddha (SN 36.2)
https://suttacentral.net/sn36.2/en/sujato
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Two Kinds of Search
“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
“And what may be said to be subject to birth? Wife and children are subject to birth, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to birth. These acquisitions are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth.
“And what may be said to be subject to ageing? Wife and children are subject to ageing, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to ageing. These acquistions are subject to ageing; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to ageing, seeks what is also subject to ageing.
“And what may be said to be subject to sickness? Wife and children are subject to sickness, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sickness. These acquisitions are subject to sickness; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sickness, seeks what is also subject to sickness.
“And what may be said to be subject to death? Wife and children are subject to death, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to death. These acquisitions are subject to death; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to death, seeks what is also subject to death.
“And what may be said to be subject to sorrow? Wife and children are subject to sorrow, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sorrow. These acquisitions are subject to sorrow; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sorrow, seeks what is also subject to sorrow.
“And what may be said to be subject to defilement? Wife and children are subject to defilement, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to defilement. These acquisitions are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. This is the ignoble search.
“And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security
“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
“And what may be said to be subject to birth? Wife and children are subject to birth, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to birth. These acquisitions are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth.
“And what may be said to be subject to ageing? Wife and children are subject to ageing, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to ageing. These acquistions are subject to ageing; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to ageing, seeks what is also subject to ageing.
“And what may be said to be subject to sickness? Wife and children are subject to sickness, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sickness. These acquisitions are subject to sickness; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sickness, seeks what is also subject to sickness.
“And what may be said to be subject to death? Wife and children are subject to death, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to death. These acquisitions are subject to death; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to death, seeks what is also subject to death.
“And what may be said to be subject to sorrow? Wife and children are subject to sorrow, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sorrow. These acquisitions are subject to sorrow; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sorrow, seeks what is also subject to sorrow.
“And what may be said to be subject to defilement? Wife and children are subject to defilement, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to defilement. These acquisitions are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. This is the ignoble search.
“And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security
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At Sāvatthī.
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”
“Our teachings are rooted in the Buddha. …”
“When form exists, because of grasping form and insisting on form, the view arises: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’
What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.” …
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Impermanent, sir.” …
“That which is seen, heard, thought, known, sought, and explored by the mind: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘This is mine, I am this, this is my self’?”
“No, sir.”
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
https://suttacentral.net/sn24.2/en/sujato
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”
“Our teachings are rooted in the Buddha. …”
“When form exists, because of grasping form and insisting on form, the view arises: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’
What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.” …
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“Impermanent, sir.” …
“That which is seen, heard, thought, known, sought, and explored by the mind: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘This is mine, I am this, this is my self’?”
“No, sir.”
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
https://suttacentral.net/sn24.2/en/sujato
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"Monks, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tastes cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.
"And any brahmans or contemplatives tied to these five strings of sensuality — infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will. Just as if a wild deer were to lie bound on a heap of snares: it should be known as having met with misfortune, having met with ruin; the hunter can do with it as he will. When the hunter comes, it won't get away as it would like. In the same way, any brahmans or contemplatives tied to these five strings of sensuality — infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will.
"But any brahmans or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will. Just as if a wild deer were to lie unbound on a heap of snares: it should be known as not having met with misfortune, not having met with ruin; the hunter cannot do with it as he will. When the hunter comes, it will get away as it would like. In the same way, any brahmans or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will.
"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range. [5] In the same way, a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One."
-Buddha (MN 26)
https://www.accesstoinsight.org/tipitaka/mn/mn.026.than.html
"And any brahmans or contemplatives tied to these five strings of sensuality — infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will. Just as if a wild deer were to lie bound on a heap of snares: it should be known as having met with misfortune, having met with ruin; the hunter can do with it as he will. When the hunter comes, it won't get away as it would like. In the same way, any brahmans or contemplatives tied to these five strings of sensuality — infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will.
"But any brahmans or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will. Just as if a wild deer were to lie unbound on a heap of snares: it should be known as not having met with misfortune, not having met with ruin; the hunter cannot do with it as he will. When the hunter comes, it will get away as it would like. In the same way, any brahmans or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will.
"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range. [5] In the same way, a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One."
-Buddha (MN 26)
https://www.accesstoinsight.org/tipitaka/mn/mn.026.than.html
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A beautiful flower that is colourful but without fragrance is not perfect. In the same way, the well spoken-words of the Buddha become fruitless for the person who does not practice them.
A beautiful flower that is colourful and also fragrant is perfect. In the same way, the well-spoken words of the Buddha become fruitful for the person who practices them.
In the roadside ditch, in a heap of rubbish, blooms a lotus, sweet smelling and pleasing to the eyes.
In the same way, among the rubbish heap of unaware ordinary people, the disciple of the Supreme Buddha shines brightly with wisdom.
- Buddha, Dhp 4 Flowers
#dhammapada
A beautiful flower that is colourful and also fragrant is perfect. In the same way, the well-spoken words of the Buddha become fruitful for the person who practices them.
In the roadside ditch, in a heap of rubbish, blooms a lotus, sweet smelling and pleasing to the eyes.
In the same way, among the rubbish heap of unaware ordinary people, the disciple of the Supreme Buddha shines brightly with wisdom.
- Buddha, Dhp 4 Flowers
#dhammapada
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