Forwarded from Buddha Dharma books
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The Path of Purification
Visuddhimagga
By Bhadantacariya Buddhaghosa
Bhante Nanamoli
One of Buddhism’s foundational texts, the Visuddhimagga is a systematic examination and condensation of Buddhist doctrine and meditation technique. The various teachings of the Buddha found throughout the Pali canon are organized in a clear, comprehensive path leading to the final goal of nibbana, the state of complete purification. Originally composed in the fifth century, this new translation provides English speakers insights into this foundational text. In the course of this treatise full and detailed instructions are given on 40 subjects of meditation aimed at concentration, an elaborate account of Buddhist Abhidhamma philosophy, and explicit denoscriptions of the stages of insight culminating in final liberation.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN081.pdf
=============
The Path of Purification
Visuddhimagga
By Bhadantacariya Buddhaghosa
Bhante Nanamoli
One of Buddhism’s foundational texts, the Visuddhimagga is a systematic examination and condensation of Buddhist doctrine and meditation technique. The various teachings of the Buddha found throughout the Pali canon are organized in a clear, comprehensive path leading to the final goal of nibbana, the state of complete purification. Originally composed in the fifth century, this new translation provides English speakers insights into this foundational text. In the course of this treatise full and detailed instructions are given on 40 subjects of meditation aimed at concentration, an elaborate account of Buddhist Abhidhamma philosophy, and explicit denoscriptions of the stages of insight culminating in final liberation.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN081.pdf
=============
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Dhammapada Verse 127
Tayojana Vatthu
Na antalikkhe na samuddamajihe
na pabbatanam vivaram pavissa
na vijjati so jagatippadeso
yatthatthito mucceyya papakamma.
Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.
The Story of Three Groups of Persons
While residing at the Jetavana monastery, the Buddha uttered Verse (127) of this book, with reference to questions raised by three groups of bhikkhus concerning three extraordinary incidents.
The first group: A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow.
The second group: Another group of bhikkhus wore travelling in a boat; they too wore on their way to pay homage to the Buddha. When they were in the middle of the ocean the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, "Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and threw her into the water so that I would not see her." The woman was thrown into the sea as instructed by the skipper and the ship could move on. On arrival at their destination. the bhikkhus disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard.
The third group: A group of seven bhikkhus were also on their way to pay homage to the Buddha. On the way, they enquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the seven bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.
The three groups of travellers met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions.
The Buddha answer to the first group: "Bhikkhus, once there was a farmer who had an ox. The ox was very lazy and also very stubborn. It could not be coaxed to do any work; it would lie down chewing the cud or else go to sleep. The farmer lost his temper many times on account of this lazy, stubborn animal; so in anger he tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed the, farmer had suffered for a long time in niraya, and in serving out the remaining part of his punishment, he had been burnt to death in the last seven existences."
Tayojana Vatthu
Na antalikkhe na samuddamajihe
na pabbatanam vivaram pavissa
na vijjati so jagatippadeso
yatthatthito mucceyya papakamma.
Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.
The Story of Three Groups of Persons
While residing at the Jetavana monastery, the Buddha uttered Verse (127) of this book, with reference to questions raised by three groups of bhikkhus concerning three extraordinary incidents.
The first group: A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow.
The second group: Another group of bhikkhus wore travelling in a boat; they too wore on their way to pay homage to the Buddha. When they were in the middle of the ocean the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, "Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and threw her into the water so that I would not see her." The woman was thrown into the sea as instructed by the skipper and the ship could move on. On arrival at their destination. the bhikkhus disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard.
The third group: A group of seven bhikkhus were also on their way to pay homage to the Buddha. On the way, they enquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the seven bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.
The three groups of travellers met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions.
The Buddha answer to the first group: "Bhikkhus, once there was a farmer who had an ox. The ox was very lazy and also very stubborn. It could not be coaxed to do any work; it would lie down chewing the cud or else go to sleep. The farmer lost his temper many times on account of this lazy, stubborn animal; so in anger he tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed the, farmer had suffered for a long time in niraya, and in serving out the remaining part of his punishment, he had been burnt to death in the last seven existences."
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The Buddha's answer to the second group: "Bhikkhus, once there was a woman who had a pet dog. She used to take the dog along with her wherever she went and young boys of the city poked fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time in niraya and in serving the remaining part of her punishment, she had been thrown into the water to drown in the last one hundred existences."
The Buddha's answer to the third group: "Bhikkhus, once, seven cowherds saw an iguana going into a mound and they dosed all the seven outlets of the mound with twigs and branches of trees. After closing the outlets they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, those seven had been imprisoned together for seven days without any food, in the last fourteen existences."
Then, a bhikkhu remarked, "O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave." To him, the Buddha said, "Yes, Bhikkhu! You are right; even in the sky or anywhere else, there is no place which is beyond the reach of evil consequences."
Then the Buddha spoke in verse as follows:
Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.
At the end of the discourse all the bhikkhus attained Sotapatti Fruition.
====================
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
The Buddha's answer to the third group: "Bhikkhus, once, seven cowherds saw an iguana going into a mound and they dosed all the seven outlets of the mound with twigs and branches of trees. After closing the outlets they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, those seven had been imprisoned together for seven days without any food, in the last fourteen existences."
Then, a bhikkhu remarked, "O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave." To him, the Buddha said, "Yes, Bhikkhu! You are right; even in the sky or anywhere else, there is no place which is beyond the reach of evil consequences."
Then the Buddha spoke in verse as follows:
Verse 127: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.
At the end of the discourse all the bhikkhus attained Sotapatti Fruition.
====================
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https://news.1rj.ru/str/lorddivinebuddha
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Dhammapada Verse 128
Suppabuddhasakya Vatthu
Na antalikkhe na samuddamajjhe
na pabbatanam vivaram pavissa
na vijjati so jagatippadeso
yatthatthitam nappasaheyya maccu.
Verse 128: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.
The Story of King Suppabuddha
While residing at the Nigrodharama monastery, the Buddha uttered Verse (128) of this book, with reference to King Suppabuddha.
King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, to renounce the world; and secondly, because his son Devadatta, who was admitted into the Order by Gotama Buddha, had come to regard the Buddha as his arch enemy. One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the bhikkhus came, Suppabuddha refused to make way, and sent a message saying, "I cannot give way to Samana Gotama, who is so much younger than me." Finding the road blocked, the Buddha and the bhikkhus turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.
As the Buddha turned back, he said to Ananda, "Ananda, because King Suppabuddha had refused to give way to me, on the seventh day from now he would be swallowed up by the earth, at the foot of the steps leading to the pinnacled hall of his palace." The king's spy heard these words and reported to the king. And the king said that he would not go near those steps and would prove the words of the Buddha to be wrong. Further, he instructed his men to remove those steps, so that he would not be able to use them; he also kept some men on duty, with instructions to hold him back should he go in the direction of the stairs.
When the Buddha was told about the king's instructions to his men, he said, "Bhikkhus! Whether King Suppabuddha lives in a pinnacled tower, or up in the sky, or in an ocean, or in a cave, my word cannot go wrong; King Suppabuddha will be swallowed up by the earth at the very place I have told you."
Then the Buddha spoke in verse as follows:
Verse 128: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.
On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he started towards the door. The door opened of its own accord, the steps which had been pulled down earlier were also there, his men forgot to stop him from going down. So the king went down the stairs and as soon as he stepped on the earth, it opened and swallowed him up and dragged him right down to Avici Niraya.
End of Chapter Nine: Evil (Papavagga)
====================
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Suppabuddhasakya Vatthu
Na antalikkhe na samuddamajjhe
na pabbatanam vivaram pavissa
na vijjati so jagatippadeso
yatthatthitam nappasaheyya maccu.
Verse 128: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.
The Story of King Suppabuddha
While residing at the Nigrodharama monastery, the Buddha uttered Verse (128) of this book, with reference to King Suppabuddha.
King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, to renounce the world; and secondly, because his son Devadatta, who was admitted into the Order by Gotama Buddha, had come to regard the Buddha as his arch enemy. One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the bhikkhus came, Suppabuddha refused to make way, and sent a message saying, "I cannot give way to Samana Gotama, who is so much younger than me." Finding the road blocked, the Buddha and the bhikkhus turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.
As the Buddha turned back, he said to Ananda, "Ananda, because King Suppabuddha had refused to give way to me, on the seventh day from now he would be swallowed up by the earth, at the foot of the steps leading to the pinnacled hall of his palace." The king's spy heard these words and reported to the king. And the king said that he would not go near those steps and would prove the words of the Buddha to be wrong. Further, he instructed his men to remove those steps, so that he would not be able to use them; he also kept some men on duty, with instructions to hold him back should he go in the direction of the stairs.
When the Buddha was told about the king's instructions to his men, he said, "Bhikkhus! Whether King Suppabuddha lives in a pinnacled tower, or up in the sky, or in an ocean, or in a cave, my word cannot go wrong; King Suppabuddha will be swallowed up by the earth at the very place I have told you."
Then the Buddha spoke in verse as follows:
Verse 128: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.
On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he started towards the door. The door opened of its own accord, the steps which had been pulled down earlier were also there, his men forgot to stop him from going down. So the king went down the stairs and as soon as he stepped on the earth, it opened and swallowed him up and dragged him right down to Avici Niraya.
End of Chapter Nine: Evil (Papavagga)
====================
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Dhammadayada Sutta
By Mahasi Sayadaw Gyi
The discourse on “Dhammadayada Sutta” was delivered by the Venerable Mahasi Sayadawgyi on the anniversary of the Ovada and Puja which fell on 1326 B.E. (December 1970) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre. This discourse was again given on the anniversary of the Ovada and Puja of the following year in ( December 1971). However, the fair manunoscript was finally edited only in 1978. The first Myanmar Edition was published in June 1979 and the last Edition, the fourth, was published in 1993.
In order for the foreign yogis and meditators to study, the Buddha Sasana Nuggaha Organization had entrusted this discourse in Myanmar to Sayagyi U Aye Maung (2.2.1914 - 11.5.2002) to translate into English. The first abridged English translated work was published in January 1982. This is one of the five discourses translated into English by U Aye Maung. The other discourses are Ariyavasa, Sallekha Sutta, Sakkapanha Sutta and Paticcasamuppada.
Free download available:
http://www.mediafire.com/file/h0dfb91eju905o1/
=============
Dhammadayada Sutta
By Mahasi Sayadaw Gyi
The discourse on “Dhammadayada Sutta” was delivered by the Venerable Mahasi Sayadawgyi on the anniversary of the Ovada and Puja which fell on 1326 B.E. (December 1970) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre. This discourse was again given on the anniversary of the Ovada and Puja of the following year in ( December 1971). However, the fair manunoscript was finally edited only in 1978. The first Myanmar Edition was published in June 1979 and the last Edition, the fourth, was published in 1993.
In order for the foreign yogis and meditators to study, the Buddha Sasana Nuggaha Organization had entrusted this discourse in Myanmar to Sayagyi U Aye Maung (2.2.1914 - 11.5.2002) to translate into English. The first abridged English translated work was published in January 1982. This is one of the five discourses translated into English by U Aye Maung. The other discourses are Ariyavasa, Sallekha Sutta, Sakkapanha Sutta and Paticcasamuppada.
Free download available:
http://www.mediafire.com/file/h0dfb91eju905o1/
=============
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Dhammapada Verse 129
Chabbaggiya Bhikkhu Vatthu
Sabbe tasanti dandassa
sabbe bhayanti maccuno
attanam upamam katva
na haneyya na ghataye.
Verse 129: All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.
The Story of a Group of Six Bhikkhus
While residing at the Javana monastery, the Buddha uttered Verse (129) of this book, with reference to a group of six bhikkhus (chabbaggi) who picked a quarrel with another group comprising seventeen bhikkhus.
Once seventeen bhikkhus were cleaning up a building in the Jetavana monastery-complex with the intention of occupying it, when another group comprising six bhikkhus arrived on the scene. The group of six said to the first group, "We are senior to you, so you had better give way to us; we will take this place." The group of seventeen did not give in, so the chabbaggis beat up the other group who cried out in pain. The Buddha learning about this reprimanded them and laid down the disciplinary rule forbidding bhikkhus to beat others.
Then the Buddha spoke in verse as follows:
Verse 129: All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.
====================
Words of the Buddha channel:
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Chabbaggiya Bhikkhu Vatthu
Sabbe tasanti dandassa
sabbe bhayanti maccuno
attanam upamam katva
na haneyya na ghataye.
Verse 129: All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.
The Story of a Group of Six Bhikkhus
While residing at the Javana monastery, the Buddha uttered Verse (129) of this book, with reference to a group of six bhikkhus (chabbaggi) who picked a quarrel with another group comprising seventeen bhikkhus.
Once seventeen bhikkhus were cleaning up a building in the Jetavana monastery-complex with the intention of occupying it, when another group comprising six bhikkhus arrived on the scene. The group of six said to the first group, "We are senior to you, so you had better give way to us; we will take this place." The group of seventeen did not give in, so the chabbaggis beat up the other group who cried out in pain. The Buddha learning about this reprimanded them and laid down the disciplinary rule forbidding bhikkhus to beat others.
Then the Buddha spoke in verse as follows:
Verse 129: All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.
====================
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The Path of Purification
Visuddhimagga
By Bhadantacariya Buddhaghosa
Bhante Nanamoli
One of Buddhism’s foundational texts, the Visuddhimagga is a systematic examination and condensation of Buddhist doctrine and meditation technique. The various teachings of the Buddha found throughout the Pali canon are organized in a clear, comprehensive path leading to the final goal of nibbana, the state of complete purification. Originally composed in the fifth century, this new translation provides English speakers insights into this foundational text. In the course of this treatise full and detailed instructions are given on 40 subjects of meditation aimed at concentration, an elaborate account of Buddhist Abhidhamma philosophy, and explicit denoscriptions of the stages of insight culminating in final liberation.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN081.pdf
=============
The Path of Purification
Visuddhimagga
By Bhadantacariya Buddhaghosa
Bhante Nanamoli
One of Buddhism’s foundational texts, the Visuddhimagga is a systematic examination and condensation of Buddhist doctrine and meditation technique. The various teachings of the Buddha found throughout the Pali canon are organized in a clear, comprehensive path leading to the final goal of nibbana, the state of complete purification. Originally composed in the fifth century, this new translation provides English speakers insights into this foundational text. In the course of this treatise full and detailed instructions are given on 40 subjects of meditation aimed at concentration, an elaborate account of Buddhist Abhidhamma philosophy, and explicit denoscriptions of the stages of insight culminating in final liberation.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN081.pdf
=============
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