Dhammapada Verse 203
Eka Upasaka Vatthu
Jighacchaparama roga
sankharaparama dukha
etam natva yathabhutam
nibbanam paramam sukham.
Verse 203: Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.
The Story of a Lay-Disciple
The Buddha uttered Verse (203) of this book at the village of Alavi, with reference to a lay-disciple.
One day, the Buddha saw in his vision that a poor man would attain Sotapatti Fruition at the village of Alavi. So he went to that village, which was thirty yojanas away from Savatthi. It so happened that on that very day the man lost his ox. So, he had to be looking for the ox. Meanwhile, alms-food was being offered to the Buddha and his disciples in a house in the village of Alavi. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the young man. Finally, having found his ox, the man came running to the house where the Buddha was. The man was tired and hungry, so the Buddha directed the donors to offer food to him. Only when the man had been fed, the Buddha gave a discourse, expounding the Dhamma step by step and finally leading to the Four Noble Truths. The lay-disciple attained Sotapatti Fruition at the end of the discourse.
Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the young man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! What you said is true, but you do not understand that I have come here, all this distance of thirty yojanas, because I knew that he was in a fitting condition to take in the Dhamma. If he were feeling very hungry, the pangs of hunger might have prevented him from taking in the Dhamma fully. That man had been out looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus, after all, there is no ailment which is so difficult to bear as hunger."
Then the Buddha spoke in verse as follows:
Verse 203: Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
====================
Eka Upasaka Vatthu
Jighacchaparama roga
sankharaparama dukha
etam natva yathabhutam
nibbanam paramam sukham.
Verse 203: Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.
The Story of a Lay-Disciple
The Buddha uttered Verse (203) of this book at the village of Alavi, with reference to a lay-disciple.
One day, the Buddha saw in his vision that a poor man would attain Sotapatti Fruition at the village of Alavi. So he went to that village, which was thirty yojanas away from Savatthi. It so happened that on that very day the man lost his ox. So, he had to be looking for the ox. Meanwhile, alms-food was being offered to the Buddha and his disciples in a house in the village of Alavi. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the young man. Finally, having found his ox, the man came running to the house where the Buddha was. The man was tired and hungry, so the Buddha directed the donors to offer food to him. Only when the man had been fed, the Buddha gave a discourse, expounding the Dhamma step by step and finally leading to the Four Noble Truths. The lay-disciple attained Sotapatti Fruition at the end of the discourse.
Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the young man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! What you said is true, but you do not understand that I have come here, all this distance of thirty yojanas, because I knew that he was in a fitting condition to take in the Dhamma. If he were feeling very hungry, the pangs of hunger might have prevented him from taking in the Dhamma fully. That man had been out looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus, after all, there is no ailment which is so difficult to bear as hunger."
Then the Buddha spoke in verse as follows:
Verse 203: Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
====================
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Inviting Fear
Amaro Bhikkhu guides us through a meditation on fear and teaches us to tame it with attention.
By Amaro Bhikkhu, abbot of Abhayagiri Monastery in the lineage of Ajahn Chah and the Thai forest tradition.
Above all, a materialistic society desires certainty—it seeks to guarantee it; passes laws to enforce it; wipes out the pathogens that threaten it; and lets everyone have guns to protect it. Even the seemingly innocuous habits of inking in plans and clinging to beliefs and opinions are the reverse-image of the uncertainties that the heart yearns to be certain about.
Yet, if we seek security in that which is inherently uncertain, dukkha, or discontent, is the inevitable result.
Fear is a discomfiting friend. The impulse is to get to a place of safety, but where in the phenomenal world—either mental or physical—could that be? The insight of the Buddha, informed by his own experiences of exploring fear and dread, encourages us to make a 180-degree turn. Whereas the instinct is to shrink away from the threatening aspects of life, his injunction for those who wish to free the heart is to contemplate frequently the following:
I am of the nature to age, I have not gone beyond aging;
I am of the nature to sicken, I have not gone beyond sickness;
I am of the nature to die, I have not gone beyond dying;
All that is mine, beloved and pleasing, will become
otherwise, will become separated from me.
For that which is threatening to the ego is liberating for the heart.
By turning to face the inarguable facts of nature, the habit of investing in unstable realms is interrupted. It shines the light of wisdom on the issue, reveals that we’ve been looking for certainty in the wrong place, and thus frees up the attention to realize where security can be found.
This needs to be examined in the light of personal experience, but in traditional Buddhist terminology, such security is said to be found in the Triple Gem: the Buddha—the awakened, knowing faculty of the heart; the Dharma—the truth of the way things are; and the Sangha—the noble, unselfish response. For when the awakened heart knows the way things truly are, what springs forth is harmonious and virtuous action. Undiscriminating awareness is dependable. The reality of Nature is dependable. Harmony is possible.
How can we arrive at such security?
There are many ways to meditate on fear. One is to wait until it appears adventitiously. Another is to invite it in—when we send out invitations we can be a little better prepared for who shows up at the party.
Fear is not the enemy—it is nature’s protector; it only becomes troublesome when it oversteps its bounds.
Perhaps for both methods of approach the first thing to bear in mind is that fear is not the enemy—it is nature’s protector; it only becomes troublesome when it oversteps its bounds. In order to deal with fear we must take a fundamentally noncontentious attitude toward it, so it’s not held as “My big fear problem” but rather “Here is fear that has come to visit.” Once we take this attitude, we can begin to work with fear.
Begin by sitting quietly and focusing the attention as clearly as possible on the present moment, using a simple tranquil object to establish equilibrium—the natural rhythm of the breath is good for this purpose for most people, moving in the empty space of the heart .
Once such centeredness has been established, deliberately bring to mind something that will arouse a fear reaction. For example,
“Anthrax in the mail”
“Nuclear war”
“Suicide bombers”
—or any other memory, imagined possibility, or Image that triggers the compulsive effect.
Once the seed crystal has been dropped into the mental pool and the consequent flow of thoughts and images has begun, make a definite and concerted effort to withdraw the attention from the stories the thoughts are telling. Bring it instead into the sensations of the physical body.
Where do I feel the fear? What is its texture?
Is it hot or cold?
Is it painful? Rigid? Elastic?
Amaro Bhikkhu guides us through a meditation on fear and teaches us to tame it with attention.
By Amaro Bhikkhu, abbot of Abhayagiri Monastery in the lineage of Ajahn Chah and the Thai forest tradition.
Above all, a materialistic society desires certainty—it seeks to guarantee it; passes laws to enforce it; wipes out the pathogens that threaten it; and lets everyone have guns to protect it. Even the seemingly innocuous habits of inking in plans and clinging to beliefs and opinions are the reverse-image of the uncertainties that the heart yearns to be certain about.
Yet, if we seek security in that which is inherently uncertain, dukkha, or discontent, is the inevitable result.
Fear is a discomfiting friend. The impulse is to get to a place of safety, but where in the phenomenal world—either mental or physical—could that be? The insight of the Buddha, informed by his own experiences of exploring fear and dread, encourages us to make a 180-degree turn. Whereas the instinct is to shrink away from the threatening aspects of life, his injunction for those who wish to free the heart is to contemplate frequently the following:
I am of the nature to age, I have not gone beyond aging;
I am of the nature to sicken, I have not gone beyond sickness;
I am of the nature to die, I have not gone beyond dying;
All that is mine, beloved and pleasing, will become
otherwise, will become separated from me.
For that which is threatening to the ego is liberating for the heart.
By turning to face the inarguable facts of nature, the habit of investing in unstable realms is interrupted. It shines the light of wisdom on the issue, reveals that we’ve been looking for certainty in the wrong place, and thus frees up the attention to realize where security can be found.
This needs to be examined in the light of personal experience, but in traditional Buddhist terminology, such security is said to be found in the Triple Gem: the Buddha—the awakened, knowing faculty of the heart; the Dharma—the truth of the way things are; and the Sangha—the noble, unselfish response. For when the awakened heart knows the way things truly are, what springs forth is harmonious and virtuous action. Undiscriminating awareness is dependable. The reality of Nature is dependable. Harmony is possible.
How can we arrive at such security?
There are many ways to meditate on fear. One is to wait until it appears adventitiously. Another is to invite it in—when we send out invitations we can be a little better prepared for who shows up at the party.
Fear is not the enemy—it is nature’s protector; it only becomes troublesome when it oversteps its bounds.
Perhaps for both methods of approach the first thing to bear in mind is that fear is not the enemy—it is nature’s protector; it only becomes troublesome when it oversteps its bounds. In order to deal with fear we must take a fundamentally noncontentious attitude toward it, so it’s not held as “My big fear problem” but rather “Here is fear that has come to visit.” Once we take this attitude, we can begin to work with fear.
Begin by sitting quietly and focusing the attention as clearly as possible on the present moment, using a simple tranquil object to establish equilibrium—the natural rhythm of the breath is good for this purpose for most people, moving in the empty space of the heart .
Once such centeredness has been established, deliberately bring to mind something that will arouse a fear reaction. For example,
“Anthrax in the mail”
“Nuclear war”
“Suicide bombers”
—or any other memory, imagined possibility, or Image that triggers the compulsive effect.
Once the seed crystal has been dropped into the mental pool and the consequent flow of thoughts and images has begun, make a definite and concerted effort to withdraw the attention from the stories the thoughts are telling. Bring it instead into the sensations of the physical body.
Where do I feel the fear? What is its texture?
Is it hot or cold?
Is it painful? Rigid? Elastic?
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We are not necessarily looking for verbal answers to all these questions; rather, we are just trying to find the feeling, accept it completely, and not add anything to it.
“Fear feels like this.”
Many find that fear locates itself primarily in the solar plexus, sitting like a tightened knot in the belly. Just feel it, know it, open the heart to it as much as possible. We’re not trying to pretend or force ourselves to like it, but it is here—right now it’s the way things are.
Let this process run for at least ten minutes, then consciously let it wind down—not suppressing it, but, as when it’s time for guests to leave, make the hints, and let the event wind down naturally. It might take a while, but that’s fine; just let it run out at its own pace. During this time, reestablish the breath as a focal point, and use the exhalation to support the fading of the fear-wave.
Once it has come to an end, focus the attention on the feeling of the breath, moving as before in the empty space of the heart. Let the heart be clearly conscious that the fear cycle has come to cessation: it arose out of emptiness, returned to emptiness. It was florid and impactful in its appearance, but the overarching quality, now having been seen directly, is its transiency.
Now we know …
The effect of this practice is to train the heart, so that when the next wave of fear arises, from whatever quarter, something in us knows. The intuitive wisdom faculty is awakened and recognizes: “I know this scenario—don’t panic—it looks impressive, but it’s just the fear reaction.” It becomes vastly easier to avoid being sucked into the vortex of anxiety.
The feeling is not pleasant, but the heart knows, with absolute certainty: “It’s only a feeling.” And if action needs to be taken, then that action will be motivated by wisdom, kindness, and sensitivity to time and place rather than by neurotic reactivity and habit.
===
Amaro Bhikkhu is co-abbot of Abhayagiri Monastery in northern California, in the lineage of Ajahn Chah and the Thai forest tradition. He has been a monk for twenty-three years.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
“Fear feels like this.”
Many find that fear locates itself primarily in the solar plexus, sitting like a tightened knot in the belly. Just feel it, know it, open the heart to it as much as possible. We’re not trying to pretend or force ourselves to like it, but it is here—right now it’s the way things are.
Let this process run for at least ten minutes, then consciously let it wind down—not suppressing it, but, as when it’s time for guests to leave, make the hints, and let the event wind down naturally. It might take a while, but that’s fine; just let it run out at its own pace. During this time, reestablish the breath as a focal point, and use the exhalation to support the fading of the fear-wave.
Once it has come to an end, focus the attention on the feeling of the breath, moving as before in the empty space of the heart. Let the heart be clearly conscious that the fear cycle has come to cessation: it arose out of emptiness, returned to emptiness. It was florid and impactful in its appearance, but the overarching quality, now having been seen directly, is its transiency.
Now we know …
The effect of this practice is to train the heart, so that when the next wave of fear arises, from whatever quarter, something in us knows. The intuitive wisdom faculty is awakened and recognizes: “I know this scenario—don’t panic—it looks impressive, but it’s just the fear reaction.” It becomes vastly easier to avoid being sucked into the vortex of anxiety.
The feeling is not pleasant, but the heart knows, with absolute certainty: “It’s only a feeling.” And if action needs to be taken, then that action will be motivated by wisdom, kindness, and sensitivity to time and place rather than by neurotic reactivity and habit.
===
Amaro Bhikkhu is co-abbot of Abhayagiri Monastery in northern California, in the lineage of Ajahn Chah and the Thai forest tradition. He has been a monk for twenty-three years.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
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Dhammapada Verse 204
Pasenadikosala Vatthu
Arogyaparama labha
santutthiparamam dhanam
vissasaparama1 nati
nibbanam paramam sukham.
Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
1. vissasaparama: vissasa + parama: vissasa here means trust, also interpreted as intimacy.
The Story of King Pasenadi of Kosala
While residing at the Jetavana monastery, the Buddha uttered Verse (204) of this book, with reference to King Pasenadi of Kosala.
One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."
Then the Buddha spoke in verse as follows:
Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
====================
Pasenadikosala Vatthu
Arogyaparama labha
santutthiparamam dhanam
vissasaparama1 nati
nibbanam paramam sukham.
Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
1. vissasaparama: vissasa + parama: vissasa here means trust, also interpreted as intimacy.
The Story of King Pasenadi of Kosala
While residing at the Jetavana monastery, the Buddha uttered Verse (204) of this book, with reference to King Pasenadi of Kosala.
One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."
Then the Buddha spoke in verse as follows:
Verse 204: Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
====================
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Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
A Manual of Abhidhamma
By Venerable Narada Mahathera
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha. It expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is theconventional teaching, and the Abhidhamma is the ultimate teaching (paramattha desana).
In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analysed. Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.
Free download here:
http://www.buddhanet.net/pdf_file/abhidhamma.pdf
=============
A Manual of Abhidhamma
By Venerable Narada Mahathera
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha. It expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is theconventional teaching, and the Abhidhamma is the ultimate teaching (paramattha desana).
In the Abhidhamma both mind and matter, which constitute this complex machinery of man, are microscopically analysed. Chief events connected with the process of birth and death are explained in detail. Intricate points of the Dhamma are clarified. The Path of Emancipation is set forth in clear terms.
Free download here:
http://www.buddhanet.net/pdf_file/abhidhamma.pdf
=============
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Dhammapada Verse 205
Tissatthera Vatthu
Pavivekarasam pitva
rasam upasamassa ca
niddaro hoti nippapo
dhammapitirasam pivam.
Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
The Story of Thera Tissa
The Buddha uttered Verse (205) of this book at Vesali, with reference to Thera Tissa.
When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.
Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."
Then the Buddha spoke in verse as follows:
Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
At the end of the discourse Thera Tissa attained Sotapatti Fruition.
===
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====================
Tissatthera Vatthu
Pavivekarasam pitva
rasam upasamassa ca
niddaro hoti nippapo
dhammapitirasam pivam.
Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
The Story of Thera Tissa
The Buddha uttered Verse (205) of this book at Vesali, with reference to Thera Tissa.
When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.
Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."
Then the Buddha spoke in verse as follows:
Verse 205: Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
At the end of the discourse Thera Tissa attained Sotapatti Fruition.
===
Words of the Buddha channel:
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====================
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Pradakshina (known as padakkhinā in Pāli) is the act of circumambulating a sacred object or place, such as a stupa, Bodhi tree, or statue of the Buddha. This practice is a physical expression of devotion and respect, often done as a meditative or mindful activity. It symbolizes reverence, veneration, and a mental focus on the Triple Gem: the Buddha, the Dhamma (his teachings), and the Sangha (the community of practitioners).
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30
Dhammapada Verses 206, 207 and 208
Sakka Vatthu
Sahu dassanamariyanam
sannivaso sada sukho
adassanena balanam
niccameva sukhi siya.
Balasangatacari hi
dighamaddhana socati
dukkho balehi samvaso
amitteneva sabbada
dhiro ca sukhasamvaso
natinam va samagamo.
Tasma hi
dhiranca pannanca bahussutanca
dhorayhasilam vatavantamariyam
tam tadisam sappurisam sumedham
bhajetha nakkhattapathamva candima.
Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.
The Story of Sakka
While residing at the village of Veluva, the Buddha uttered Verses (206), (207) and (208) of this book, with reference to Sakka, king of the devas.
About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.
The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him.
Dhammapada Verses 206, 207 and 208
Sakka Vatthu
Sahu dassanamariyanam
sannivaso sada sukho
adassanena balanam
niccameva sukhi siya.
Balasangatacari hi
dighamaddhana socati
dukkho balehi samvaso
amitteneva sabbada
dhiro ca sukhasamvaso
natinam va samagamo.
Tasma hi
dhiranca pannanca bahussutanca
dhorayhasilam vatavantamariyam
tam tadisam sappurisam sumedham
bhajetha nakkhattapathamva candima.
Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.
The Story of Sakka
While residing at the village of Veluva, the Buddha uttered Verses (206), (207) and (208) of this book, with reference to Sakka, king of the devas.
About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.
The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him.
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While listening to the Dhamma, he attained Sotapatti Fruition; then he passed away and was reborn as the present Sakka. All these happened to him simply because he listened to the Dhamma expounded by me. Indeed, bhikkhus, it is good to see the Noble Ones (ariyas); it is a pleasure to live with them; to live with fools is, indeed, painful."
Then the Buddha spoke in verse as follows:
Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.
End of Chapter Fifteen: Happiness (Sukhavagga)
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Dhammapada, beloved and favorite teachings of the Buddha channel:
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Then the Buddha spoke in verse as follows:
Verse 206: It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
Verse 207: He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
Verse 208: Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.
End of Chapter Fifteen: Happiness (Sukhavagga)
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
====================
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