Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Handbook Vipassana Meditation for beginners
by Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
This is a beginners’ handbook for awareness development according to the Four Foundations of Mindfulness. I have compiled here a set of instructions from my own personal experience that I have heard, read, written and taken into memory from the Tipitika and other Buddhist texts. I have received instructions from Meditation Masters of the Vipassana Lineage that I have directly and intensively put into practice.
Vipassana Meditation Grandmaster Dr. Bhaddanta Asabha Mahathera was my kalyanamittata who gave instructions and interviews with good results.
The core substance of this handbook has been compiled directly from personal experience and is especially for meditators who wish to put the instructions into practice. Many meditators have provided feedback that they have greatly benefited from this handbook and that they have received good results to a certain extent.
They further urged that more copies should be printed and that they were willing to sponsor the cost of printing.
Before being compiled, this manual only consisted of a few pages of notes which I had distributed to meditators who came to practice. Later, all the notes were compiled into a handbook.
Free download available:
https://static.sariputta.com/pdf/tipitaka/850/vipassana-meditation-handbookpdf.pdf
Handbook Vipassana Meditation for beginners
by Phra Athikan Somsak Sorado
Abbot of Wat Bhaddanta Asabharam
This is a beginners’ handbook for awareness development according to the Four Foundations of Mindfulness. I have compiled here a set of instructions from my own personal experience that I have heard, read, written and taken into memory from the Tipitika and other Buddhist texts. I have received instructions from Meditation Masters of the Vipassana Lineage that I have directly and intensively put into practice.
Vipassana Meditation Grandmaster Dr. Bhaddanta Asabha Mahathera was my kalyanamittata who gave instructions and interviews with good results.
The core substance of this handbook has been compiled directly from personal experience and is especially for meditators who wish to put the instructions into practice. Many meditators have provided feedback that they have greatly benefited from this handbook and that they have received good results to a certain extent.
They further urged that more copies should be printed and that they were willing to sponsor the cost of printing.
Before being compiled, this manual only consisted of a few pages of notes which I had distributed to meditators who came to practice. Later, all the notes were compiled into a handbook.
Free download available:
https://static.sariputta.com/pdf/tipitaka/850/vipassana-meditation-handbookpdf.pdf
👍1👏1💯1😘1
“And what, Ānanda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and established mindfulness in front of him, just mindful he breathes in, mindful he breathes out.
Partial excerpts from AN 10.60: Girimānandasutta
Partial excerpts from AN 10.60: Girimānandasutta
😘2🤗1
Dhammapada Verses 155 and 156
Mahadhanasetthiputta Vatthu
Acaritva brahmacariyam
aladdha yobbane dhanam
jinnakoncava jhayanti
khinamaccheva pallale.
Acaritva brahmacariyam
aladdha yobbane dhanam
senti capatikhinava
puranani anutthunam.
Verse 155: They, who in youth have neither led the life of Purity nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.
Verse 156: They, who in youth have neither led the Life of Purity nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.
The Story of the Son of Mahadhana
While residing at the Migadaya wood, the Buddha uttered Verses (155) and (156) of this book, with reference to the son of Mahadhana, a rich man from Baranasi.
The son of Mahadhana did not study while he was young; when he came of age he married the daughter of a rich man, who, like him, also had no education. When the parents on both sides died, they inherited eighty crores from each side and so were very rich. But both of them were ignorant and knew only how to spend money and not how to keep it or to make it grow. They just ate and drank and had a good time, squandering their money. When they had spent all, they sold their fields and gardens and finally their house. Thus, they became very poor and helpless; and because they did not know how to earn a living they had to go begging. One day, the Buddha saw the rich man's son leaning against a wall of the monastery, taking the leftovers given him by the samaneras; seeing him, the Buddha smiled.
The Venerable Ananda asked the Buddha why he smiled, and the Buddha replied, "Ananda, look at this son of a very rich man; he had lived a useless life, an aimless life of pleasure. If he had learnt to look after his riches in the first stage of his life he would have been a top-ranking rich man; or if he had become a bhikkhu, he could have been an arahat, and his wife could have been an anagami. If he had learnt to look after his riches in the second stage of his life he would have been a second rank rich man, or if he had become a bhikkhu he could have been an anagami, and his wife could have been a sakadagami. If he had learnt to look after his riches in the third stage of his life he would have been a third rank rich man, or if he had become a bhikkhu he could have been a sakadagami, and his wife could have been a sotapanna. However, because he had done nothing in all the three stages of his life he had lost all his worldly riches, he had also lost all opportunities of attaining any of the Maggas and Phalas."
Then the Buddha spoke in verse as follows:
Verse 155: They, who in youth have neither led the life of Purity nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.
Verse 156: They, who in youth have neither led the Life of Purity nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
====================
Mahadhanasetthiputta Vatthu
Acaritva brahmacariyam
aladdha yobbane dhanam
jinnakoncava jhayanti
khinamaccheva pallale.
Acaritva brahmacariyam
aladdha yobbane dhanam
senti capatikhinava
puranani anutthunam.
Verse 155: They, who in youth have neither led the life of Purity nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.
Verse 156: They, who in youth have neither led the Life of Purity nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.
The Story of the Son of Mahadhana
While residing at the Migadaya wood, the Buddha uttered Verses (155) and (156) of this book, with reference to the son of Mahadhana, a rich man from Baranasi.
The son of Mahadhana did not study while he was young; when he came of age he married the daughter of a rich man, who, like him, also had no education. When the parents on both sides died, they inherited eighty crores from each side and so were very rich. But both of them were ignorant and knew only how to spend money and not how to keep it or to make it grow. They just ate and drank and had a good time, squandering their money. When they had spent all, they sold their fields and gardens and finally their house. Thus, they became very poor and helpless; and because they did not know how to earn a living they had to go begging. One day, the Buddha saw the rich man's son leaning against a wall of the monastery, taking the leftovers given him by the samaneras; seeing him, the Buddha smiled.
The Venerable Ananda asked the Buddha why he smiled, and the Buddha replied, "Ananda, look at this son of a very rich man; he had lived a useless life, an aimless life of pleasure. If he had learnt to look after his riches in the first stage of his life he would have been a top-ranking rich man; or if he had become a bhikkhu, he could have been an arahat, and his wife could have been an anagami. If he had learnt to look after his riches in the second stage of his life he would have been a second rank rich man, or if he had become a bhikkhu he could have been an anagami, and his wife could have been a sakadagami. If he had learnt to look after his riches in the third stage of his life he would have been a third rank rich man, or if he had become a bhikkhu he could have been a sakadagami, and his wife could have been a sotapanna. However, because he had done nothing in all the three stages of his life he had lost all his worldly riches, he had also lost all opportunities of attaining any of the Maggas and Phalas."
Then the Buddha spoke in verse as follows:
Verse 155: They, who in youth have neither led the life of Purity nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.
Verse 156: They, who in youth have neither led the Life of Purity nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
====================
Viber
Buddha
Buddha dharma teachings from the suttas and commentaries from Theravada tradition
🏆1🤗1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Mahasatipatthana Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Buddha Sasana Nuggaha Organization on 5th May 1951 evening (Sabbath day of Tagu- New Moon day or 14th waxing day 1303 B.E) speaking from the B.B.S referred to the speech of the Prime Minister U Nu and explained about the Buddha Sasana Nuggaha Organization. And then he talked about the efforts of Mahasi Sayadawgyi in preaching and teaching the vipassana meditation methods to yogis coming from all parts of the country. Finally he concluded by saying that with effect from that evening Sayadawgyi will give discourses on meditation practice in 4 parts on 4 consecutive Sabbath days.
The Sayadawgyi delivered the Discourse on Mahasatipatthana Sutta on that evening and also on next Sabbath days which fell on 13th May, 20th May and 28th May 1951. Sayadawgyi’s Discourse, U Nu’s New Year speech and U San Thein’s introduction speeches were compiled together and the Buddha Sasana Nuggaha Organization published the first edition in June 1951.
Free download here:
http://www.mediafire.com/file/6dijpb2b3olrdi0/
=============
Mahasatipatthana Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Buddha Sasana Nuggaha Organization on 5th May 1951 evening (Sabbath day of Tagu- New Moon day or 14th waxing day 1303 B.E) speaking from the B.B.S referred to the speech of the Prime Minister U Nu and explained about the Buddha Sasana Nuggaha Organization. And then he talked about the efforts of Mahasi Sayadawgyi in preaching and teaching the vipassana meditation methods to yogis coming from all parts of the country. Finally he concluded by saying that with effect from that evening Sayadawgyi will give discourses on meditation practice in 4 parts on 4 consecutive Sabbath days.
The Sayadawgyi delivered the Discourse on Mahasatipatthana Sutta on that evening and also on next Sabbath days which fell on 13th May, 20th May and 28th May 1951. Sayadawgyi’s Discourse, U Nu’s New Year speech and U San Thein’s introduction speeches were compiled together and the Buddha Sasana Nuggaha Organization published the first edition in June 1951.
Free download here:
http://www.mediafire.com/file/6dijpb2b3olrdi0/
=============
💯2👏1
Dhammapada Verse 157
Bodhirajakumara Vatthu
Attanance piyam janna
rakkheyya nam surakkhitam
tinnam annataram yamam1
patijaggeyya pandito.
If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).
1. yamam: A night is divided into three watches. According to the Commentary, the watches in this context are the three stages in Man's life, viz., childhood, youth and old age.
The Story of Bodhirajakumara
While residing at the Bhesakala wood, the Buddha uttered Verse (157) of this book, with reference to Prince Bodhi (Bodhirajakumara).
Once, Prince Bodhi built a magnificent palace for himself. When the palace was finished he invited the Buddha for alms-food. For this special occasion, he had the building decorated and perfumed with four kinds of scents and incense. Also, a long length of cloth was spread on the floor, starting from the threshold to the interior of the room. Then, because he had no children, the prince made a solemn asseveration that if he were to have any children the Buddha should step on the cloth. When the Buddha came, Prince Bodhi respectfully requested the Buddha three times to enter the room. But the Buddha, instead of moving, only looked at Ananda. Ananda understood him and so asked Prince Bodhi to remove the cloth from the door-step. Then only, the Buddha entered the palace. The prince then offered delicious and choice food to the Buddha. After the meal, the prince asked the Buddha why he did not step on the cloth. The Buddha in turn asked the prince whether he had not spread the cloth making a solemn asseveration that if he were to be blessed with a child, the Buddha would step on it; and the prince replied in the affirmative. To him, the Buddha said that he and his wife were not going to have any children because of their past evil deeds. The Buddha then related their past story.
In one of their past existences, the prince and his wife were the sole survivors of a shipwreck. They were stranded on a deserted island, and there they lived by eating birds' eggs, fledglings and birds, without any feeling of remorse at any time. For that evil deed, they would not be blessed with any children. If they had felt even a slight remorse for their deed at any stage of their lives, they could have a child or two in this existence. Then turning to the prince, the Buddha said, "One who loves himself should guard himself in all stages of life, or at least, during one stage in his life."
Then the Buddha spoke in verse as follows:
Verse 157: If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).
At the end of the discourse, Bodhirajakumara attained Sotapatti Fruition.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
Bodhirajakumara Vatthu
Attanance piyam janna
rakkheyya nam surakkhitam
tinnam annataram yamam1
patijaggeyya pandito.
If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).
1. yamam: A night is divided into three watches. According to the Commentary, the watches in this context are the three stages in Man's life, viz., childhood, youth and old age.
The Story of Bodhirajakumara
While residing at the Bhesakala wood, the Buddha uttered Verse (157) of this book, with reference to Prince Bodhi (Bodhirajakumara).
Once, Prince Bodhi built a magnificent palace for himself. When the palace was finished he invited the Buddha for alms-food. For this special occasion, he had the building decorated and perfumed with four kinds of scents and incense. Also, a long length of cloth was spread on the floor, starting from the threshold to the interior of the room. Then, because he had no children, the prince made a solemn asseveration that if he were to have any children the Buddha should step on the cloth. When the Buddha came, Prince Bodhi respectfully requested the Buddha three times to enter the room. But the Buddha, instead of moving, only looked at Ananda. Ananda understood him and so asked Prince Bodhi to remove the cloth from the door-step. Then only, the Buddha entered the palace. The prince then offered delicious and choice food to the Buddha. After the meal, the prince asked the Buddha why he did not step on the cloth. The Buddha in turn asked the prince whether he had not spread the cloth making a solemn asseveration that if he were to be blessed with a child, the Buddha would step on it; and the prince replied in the affirmative. To him, the Buddha said that he and his wife were not going to have any children because of their past evil deeds. The Buddha then related their past story.
In one of their past existences, the prince and his wife were the sole survivors of a shipwreck. They were stranded on a deserted island, and there they lived by eating birds' eggs, fledglings and birds, without any feeling of remorse at any time. For that evil deed, they would not be blessed with any children. If they had felt even a slight remorse for their deed at any stage of their lives, they could have a child or two in this existence. Then turning to the prince, the Buddha said, "One who loves himself should guard himself in all stages of life, or at least, during one stage in his life."
Then the Buddha spoke in verse as follows:
Verse 157: If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).
At the end of the discourse, Bodhirajakumara attained Sotapatti Fruition.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
Viber
Words Of The Buddha
Daily teachings from Buddha Dharma
👏1💯1
Dhammapada Verse 158
Upanandasakyaputtatthera Vatthu
Attanameva pathamam
patirupe nivesaye
athannamanusaseyya
na kilisseyya pandito.
Verse 158: One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.
The Story of Thera Upananda Sakyaputta
While residing at the Jetavana monastery, the Buddha uttered Verse (158) of this book, with reference to Upananda, a thera of the Sakyan Clan.
Upananda was a very eloquent preacher. He used to preach to others not to be greedy and to have only a few wants and would talk eloquently on the merits of contentment and frugality (appicchata) and austere practices (dhutangas). However, he did not practise what he taught and took for himself all the robes and other requisites that were given up by others.
On one occasion, Upananda went to a village monastery just before the vassa. Some young bhikkhus, being impressed by his eloquence, asked him to spend the vassa in their monastery. He asked them how many robes each bhikkhu usually received as donation for the vassa in their monastery and they told him that they usually received one robe each. So he did not stop there, but he left his slippers in that monastery. At the next monastery, he learned that the bhikkhus usually received two robes each for the vassa; there he left his staff. At the next monastery, the bhikkhus received three robes each as donation for the vassa; there he left his water bottle. Finally, at the monastery where each bhikkhu received four robes, he decided to spend the vassa.
At the end of the vassa, he claimed his share of robes from the other monasteries where he had left his personal effects. Then he collected all his things in a cart and came back to his old monastery. On his way, he met two young bhikkhus who were having a dispute over the share of two robes and a valuable velvet blanket which they had between them. Since they could not come to an amicable settlement, they asked Upananda to arbitrate. Upananda gave one robe each to them and took the valuable velvet blanket for having acted as an arbitrator.
The two young bhikkhus were not satisfied with the decision but they could do nothing about it. With a feeling of dissatisfaction and dejection, they went to the Buddha and reported the matter. To then the Buddha said, "One who teaches others should first teach himself and act as he has taught."
Then the Buddha spoke in verse as follows:
Verse 158: One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.
At the end of the discourse the two young bhikkhus attained Sotapatti Fruition.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
====================
Upanandasakyaputtatthera Vatthu
Attanameva pathamam
patirupe nivesaye
athannamanusaseyya
na kilisseyya pandito.
Verse 158: One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.
The Story of Thera Upananda Sakyaputta
While residing at the Jetavana monastery, the Buddha uttered Verse (158) of this book, with reference to Upananda, a thera of the Sakyan Clan.
Upananda was a very eloquent preacher. He used to preach to others not to be greedy and to have only a few wants and would talk eloquently on the merits of contentment and frugality (appicchata) and austere practices (dhutangas). However, he did not practise what he taught and took for himself all the robes and other requisites that were given up by others.
On one occasion, Upananda went to a village monastery just before the vassa. Some young bhikkhus, being impressed by his eloquence, asked him to spend the vassa in their monastery. He asked them how many robes each bhikkhu usually received as donation for the vassa in their monastery and they told him that they usually received one robe each. So he did not stop there, but he left his slippers in that monastery. At the next monastery, he learned that the bhikkhus usually received two robes each for the vassa; there he left his staff. At the next monastery, the bhikkhus received three robes each as donation for the vassa; there he left his water bottle. Finally, at the monastery where each bhikkhu received four robes, he decided to spend the vassa.
At the end of the vassa, he claimed his share of robes from the other monasteries where he had left his personal effects. Then he collected all his things in a cart and came back to his old monastery. On his way, he met two young bhikkhus who were having a dispute over the share of two robes and a valuable velvet blanket which they had between them. Since they could not come to an amicable settlement, they asked Upananda to arbitrate. Upananda gave one robe each to them and took the valuable velvet blanket for having acted as an arbitrator.
The two young bhikkhus were not satisfied with the decision but they could do nothing about it. With a feeling of dissatisfaction and dejection, they went to the Buddha and reported the matter. To then the Buddha said, "One who teaches others should first teach himself and act as he has taught."
Then the Buddha spoke in verse as follows:
Verse 158: One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.
At the end of the discourse the two young bhikkhus attained Sotapatti Fruition.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
====================
Viber
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
👍1👏1💯1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Four Noble Truths
By Ajahn Sumedho
This small booklet was compiled and edited from talks given by Venerable Ajahn Sumedho on the central teaching of the Buddha: that the unhappiness of humanity can be overcome through spiritual means.
The teaching is conveyed through the Buddha's Four Noble Truths, first expounded in 528 B.C. in the Deer Park at Sarnath near Varanasi and kept alive in the Buddhist world ever since.
Venerable Ajahn Sumedho is a bhikkhu (mendicant monk) of the Theravada tradition of Buddhism. He was ordained in Thailand in 1966 and trained there for ten years. He is currently the Abbot of the Amaravati Buddhist Monastery as well as teacher and spiritual guide to many bhikkhus, Buddhist nuns and lay people.
This booklet has been made available through the voluntary efforts of many people for the welfare of others.
Free download available:
https://drive.google.com/file/d/1VpyJE2B0cEZvg1rmPYWFqyVJf3-f-VN0/view?usp=drivesdk
=============
The Four Noble Truths
By Ajahn Sumedho
This small booklet was compiled and edited from talks given by Venerable Ajahn Sumedho on the central teaching of the Buddha: that the unhappiness of humanity can be overcome through spiritual means.
The teaching is conveyed through the Buddha's Four Noble Truths, first expounded in 528 B.C. in the Deer Park at Sarnath near Varanasi and kept alive in the Buddhist world ever since.
Venerable Ajahn Sumedho is a bhikkhu (mendicant monk) of the Theravada tradition of Buddhism. He was ordained in Thailand in 1966 and trained there for ten years. He is currently the Abbot of the Amaravati Buddhist Monastery as well as teacher and spiritual guide to many bhikkhus, Buddhist nuns and lay people.
This booklet has been made available through the voluntary efforts of many people for the welfare of others.
Free download available:
https://drive.google.com/file/d/1VpyJE2B0cEZvg1rmPYWFqyVJf3-f-VN0/view?usp=drivesdk
=============
👍1💯1
Dhammapada Verse 159
Padhanikatissatthera Vatthu
Attanance tatha kayira
yathannamanusasati
sudanto vata dametha
atta hi kara duddamo.
Verse 159: One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.
The Story of Thera Padhanikatissa
While residing at the Jetavana monastery, the Buddha uttered Verse (159) of this book, with reference to Thera Padhanikatissa.
Thera Padhanikatissa, after taking a subject of meditation from the Buddha, left for the forest with five hundred other bhikkhus. There, he told the bhikkhus to be ever mindful and diligent in their meditation practice. After thus exhorting others he himself would lie down and go to sleep. The young bhikkhus did as they were told. They practised meditation during the first watch of the night and when they were about to go to bed, Padhanikatissa would get up and tell them to go back to their practice. When they returned after meditation practice during the second and third watches also he would say the same thing to them.
As he was always acting in this way, the young bhikkhus never had peace of mind, and so they could not concentrate on meditation practice or even on recitation of the texts. One day, they decided to investigate if their teacher was truly zealous and vigilant as he posed himself to be. When they found out that their teacher Padhanikatissa only exhorted others but was himself sleeping most of the time, they remarked, "We are ruined, our teacher knows only how to scold us, but he himself is just wasting time, doing nothing." By this time, as the bhikkhus were not getting enough rest, they were tired and worn out. As a result, none of the bhikkhu made any progress in their meditation practice.
At the end of the vassa, they returned to the Jetavana monastery and reported the matter to the Buddha. To them the Buddha said, "Bhikkhus! One who wants to teach others should first teach himself and conduct himself properly."
Then the Buddha spoke in verse as follows:
Verse 159: One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.
At the end of the discourse those five hundred bhikkhus attained arahatship.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
Padhanikatissatthera Vatthu
Attanance tatha kayira
yathannamanusasati
sudanto vata dametha
atta hi kara duddamo.
Verse 159: One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.
The Story of Thera Padhanikatissa
While residing at the Jetavana monastery, the Buddha uttered Verse (159) of this book, with reference to Thera Padhanikatissa.
Thera Padhanikatissa, after taking a subject of meditation from the Buddha, left for the forest with five hundred other bhikkhus. There, he told the bhikkhus to be ever mindful and diligent in their meditation practice. After thus exhorting others he himself would lie down and go to sleep. The young bhikkhus did as they were told. They practised meditation during the first watch of the night and when they were about to go to bed, Padhanikatissa would get up and tell them to go back to their practice. When they returned after meditation practice during the second and third watches also he would say the same thing to them.
As he was always acting in this way, the young bhikkhus never had peace of mind, and so they could not concentrate on meditation practice or even on recitation of the texts. One day, they decided to investigate if their teacher was truly zealous and vigilant as he posed himself to be. When they found out that their teacher Padhanikatissa only exhorted others but was himself sleeping most of the time, they remarked, "We are ruined, our teacher knows only how to scold us, but he himself is just wasting time, doing nothing." By this time, as the bhikkhus were not getting enough rest, they were tired and worn out. As a result, none of the bhikkhu made any progress in their meditation practice.
At the end of the vassa, they returned to the Jetavana monastery and reported the matter to the Buddha. To them the Buddha said, "Bhikkhus! One who wants to teach others should first teach himself and conduct himself properly."
Then the Buddha spoke in verse as follows:
Verse 159: One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.
At the end of the discourse those five hundred bhikkhus attained arahatship.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
👍1💯1