Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
A Taste of Freedom
By Ajahn Chah
Venerable Ajahn Chah always gave his talks in simple, everyday language. His objective was to clarify the Dhamma, not to confuse his listeners with an overload of information. Consequently the talks presented here have been rendered into correspondingly simple English. The aim of the translators has been to present Ajahn Chah’s teaching in both the spirit and the letter.
Free download available:
https://static.sariputta.com/pdf/tipitaka/265/a_taste_of_freedom_pdf.pdf
===
A Taste of Freedom
By Ajahn Chah
Venerable Ajahn Chah always gave his talks in simple, everyday language. His objective was to clarify the Dhamma, not to confuse his listeners with an overload of information. Consequently the talks presented here have been rendered into correspondingly simple English. The aim of the translators has been to present Ajahn Chah’s teaching in both the spirit and the letter.
Free download available:
https://static.sariputta.com/pdf/tipitaka/265/a_taste_of_freedom_pdf.pdf
===
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Dhammapada Verse 213
Visakha Vatthu
Pemato jayati soko
pemato jayati bhayam
pemato vippamuttassa
natthi soko kuto bhayam.
Verse 213: Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?
The Story of Visakha
While residing at the Jetavana monastery, the Buddha uttered Verse (213) of this book, with reference to Visakha, the renowned donor of the Pubbarama monastery.
One day, a granddaughter of Visakha named Sudatta died and Visakha felt very deeply about her loss and was sorrowing over the child's death. So she went to the Buddha; when the Buddha saw her, he said, "Visakha, don't you realize that many people die in Savatthi every day? If you were to regard all of them as you regard your own grandchild you would have to be endlessly weeping and mourning. Let not the death of a child affect you too much. Sorrow and fear arise out of endearment."
Then the Buddha spoke in verse as follows:
Verse 213: Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?
====================
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Visakha Vatthu
Pemato jayati soko
pemato jayati bhayam
pemato vippamuttassa
natthi soko kuto bhayam.
Verse 213: Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?
The Story of Visakha
While residing at the Jetavana monastery, the Buddha uttered Verse (213) of this book, with reference to Visakha, the renowned donor of the Pubbarama monastery.
One day, a granddaughter of Visakha named Sudatta died and Visakha felt very deeply about her loss and was sorrowing over the child's death. So she went to the Buddha; when the Buddha saw her, he said, "Visakha, don't you realize that many people die in Savatthi every day? If you were to regard all of them as you regard your own grandchild you would have to be endlessly weeping and mourning. Let not the death of a child affect you too much. Sorrow and fear arise out of endearment."
Then the Buddha spoke in verse as follows:
Verse 213: Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?
====================
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Dhammapada Verse 214
Licchavi Vatthu
Ratiya jayati soko
ratiya jayati bhayam
ratiya vippamuttassa
natthi soko kuto bhayam.
Verse 214: Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?
The Story of Licchavi Princes
While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (214) of this book, with reference to the Licchavi princes.
On one festival day, the Buddha entered the town of Vesali, accompanied by a retinue of bhikkhus. On their way, they met some Licchavi princes, who had come out elegantly dressed up. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tavatimsa deva world should have a good look at these Licchavi princes." The princes were then on their way to a pleasure garden. There, they quarrelled over a prostitute and soon came to blows. As a result, some of them had to be carried home, bleeding. As the Buddha returned with the bhikkhus after his meal in the town, they saw the wounded princes being carried home.
In connection with the above incident the bhikkhus remarked, "For the sake of a woman, these Licchavi princes are ruined." To them the Buddha replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment to them."
Then the Buddha spoke in verse as follows:
Verse 214: Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?
====================
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===
Licchavi Vatthu
Ratiya jayati soko
ratiya jayati bhayam
ratiya vippamuttassa
natthi soko kuto bhayam.
Verse 214: Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?
The Story of Licchavi Princes
While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (214) of this book, with reference to the Licchavi princes.
On one festival day, the Buddha entered the town of Vesali, accompanied by a retinue of bhikkhus. On their way, they met some Licchavi princes, who had come out elegantly dressed up. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tavatimsa deva world should have a good look at these Licchavi princes." The princes were then on their way to a pleasure garden. There, they quarrelled over a prostitute and soon came to blows. As a result, some of them had to be carried home, bleeding. As the Buddha returned with the bhikkhus after his meal in the town, they saw the wounded princes being carried home.
In connection with the above incident the bhikkhus remarked, "For the sake of a woman, these Licchavi princes are ruined." To them the Buddha replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment to them."
Then the Buddha spoke in verse as follows:
Verse 214: Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?
====================
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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===
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Forwarded from Words of the Buddha
Seeing the Silliness of Me
Theravada teacher Ajahn Sundara on the importance of not taking yourself so seriously.
By Ajahn Sundara
We are all very keen to liberate ourselves from what we think of as the obstacles in our lives—one of which we call the “me” that is creating all our troubles. But we often don’t know how to liberate ourselves, because this “me” comes in many disguises. How many times in your practice have you thought you’ve got it right—that sense of, “Now I’ve got the insight, I know what to do, I won’t be fooled again, I’m sure things will be all right”—only to see the same old habits jump out at you again? You say to yourself, “I’ve seen clearly that this anger is totally useless, I’ve seen it arising and passing away, I’ve seen the suffering it causes me.” Then something happens, and you’re back on the same track, angry about something silly, irrelevant, totally meaningless. This is what practice is for: to exacerbate the sense of self; to show us the silliness, stupidity, and meaninglessness of what we call “me.”
We usually take ourselves too seriously; this is one way the self fools us. For instance, you might acknowledge about yourself, “Oh, I’m really short tempered, not always a nice person.” While saying it, you might feel a great sense of integrity, that you are really being honest. But when somebody else describes you in the same way, what happens? “How dare you say that about me! Who do you think you are, anyway?” You may not say that, but you will feel it—“I am hurt.”
A lot of the time, we live our lives as if this “me” is all we have. If that were true, it would be a pretty miserable predicament, because this reactive little ego of ours is really quite treacherous. It is very clever, very intelligent, very rational. It can express itself brilliantly, so we have a hard time staying present and aware with what is happening before the “me” has exploded with some kind of splendid rationale—justifying itself, covering itself up, pretending that it’s not doing what it’s doing. But then suddenly we might realize that it’s all empty, it’s not really me. We may discover that this little blot of “me” is actually only a blot. It’s not the whole space of our life, it’s not the whole mind. Most of us understand that life is bigger than the little “me” that bars the way to ease, freedom, peace, confidence, faith, and so on.
So why do we hang on to it? What’s the point? A most tricky aspect of the manifestation of the sense of self is the desire to get rid of things we don’t like. We can observe this pattern in our meditation when we react with aversion to unpleasant thoughts, memories, or feelings. Instead of just being aware of them, we want to push them away, deny them, change them, or just distract ourselves. When we describe it, study it, analyze it, even watch it rising and passing away, the strongest thought underlying our sense of self is “it should not be like this.” We are often unaware of this judgmental attitude that can be quite deluding and unkind. Furthermore, it tends to make us view life in a negative way. There is deep suffering ingrained in that mode of apprehending ourselves.
It’s important to hear the story of “me,” because that is often how we can let it go—by expressing it in words or having a mirror in someone else who reflects it back at us with compassion.
“It should not be like this.” This is really a mantra of ignorance. How many times do we fall into that pattern? When we are mindful, everything falls into place. We think “it should be like this.” When we lose mindfulness, it becomes “it should not be like this.” Then it’s back to being in touch with clarity, confidence, awareness—and back and forth. This is what prevents the mind from releasing, from flowing, from relaxing, from just letting things be as they are. For most Westerners, this is the strongest obstacle in our practice—the wish for things to be other than [what] they are. Sometimes we even use practice to reinforce this habit of mind.
Theravada teacher Ajahn Sundara on the importance of not taking yourself so seriously.
By Ajahn Sundara
We are all very keen to liberate ourselves from what we think of as the obstacles in our lives—one of which we call the “me” that is creating all our troubles. But we often don’t know how to liberate ourselves, because this “me” comes in many disguises. How many times in your practice have you thought you’ve got it right—that sense of, “Now I’ve got the insight, I know what to do, I won’t be fooled again, I’m sure things will be all right”—only to see the same old habits jump out at you again? You say to yourself, “I’ve seen clearly that this anger is totally useless, I’ve seen it arising and passing away, I’ve seen the suffering it causes me.” Then something happens, and you’re back on the same track, angry about something silly, irrelevant, totally meaningless. This is what practice is for: to exacerbate the sense of self; to show us the silliness, stupidity, and meaninglessness of what we call “me.”
We usually take ourselves too seriously; this is one way the self fools us. For instance, you might acknowledge about yourself, “Oh, I’m really short tempered, not always a nice person.” While saying it, you might feel a great sense of integrity, that you are really being honest. But when somebody else describes you in the same way, what happens? “How dare you say that about me! Who do you think you are, anyway?” You may not say that, but you will feel it—“I am hurt.”
A lot of the time, we live our lives as if this “me” is all we have. If that were true, it would be a pretty miserable predicament, because this reactive little ego of ours is really quite treacherous. It is very clever, very intelligent, very rational. It can express itself brilliantly, so we have a hard time staying present and aware with what is happening before the “me” has exploded with some kind of splendid rationale—justifying itself, covering itself up, pretending that it’s not doing what it’s doing. But then suddenly we might realize that it’s all empty, it’s not really me. We may discover that this little blot of “me” is actually only a blot. It’s not the whole space of our life, it’s not the whole mind. Most of us understand that life is bigger than the little “me” that bars the way to ease, freedom, peace, confidence, faith, and so on.
So why do we hang on to it? What’s the point? A most tricky aspect of the manifestation of the sense of self is the desire to get rid of things we don’t like. We can observe this pattern in our meditation when we react with aversion to unpleasant thoughts, memories, or feelings. Instead of just being aware of them, we want to push them away, deny them, change them, or just distract ourselves. When we describe it, study it, analyze it, even watch it rising and passing away, the strongest thought underlying our sense of self is “it should not be like this.” We are often unaware of this judgmental attitude that can be quite deluding and unkind. Furthermore, it tends to make us view life in a negative way. There is deep suffering ingrained in that mode of apprehending ourselves.
It’s important to hear the story of “me,” because that is often how we can let it go—by expressing it in words or having a mirror in someone else who reflects it back at us with compassion.
“It should not be like this.” This is really a mantra of ignorance. How many times do we fall into that pattern? When we are mindful, everything falls into place. We think “it should be like this.” When we lose mindfulness, it becomes “it should not be like this.” Then it’s back to being in touch with clarity, confidence, awareness—and back and forth. This is what prevents the mind from releasing, from flowing, from relaxing, from just letting things be as they are. For most Westerners, this is the strongest obstacle in our practice—the wish for things to be other than [what] they are. Sometimes we even use practice to reinforce this habit of mind.
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Forwarded from Words of the Buddha
There came a time in my own practice when I realized I was trying too hard to be the perfect nun, so I said to myself, “Forget about Buddhism, forget about the Buddha, forget about the nuns.” That was a strongly liberating experience. As they say in the Zen tradition, “If you meet the Buddha, kill the Buddha.” If you see the practice, kill the practice. If you’re holding on to the practice too tightly, let it go. The Buddha, after practicing intense ascetic disciplines for six years, realized that willfulness, intensity, and shutting down the mind didn’t work. He remembered a time when, sitting in the orchard of his father’s palace as a young man, his mind became very still. It wasn’t super concentrated, but it was relaxed, at ease and skillful. It was in accord with dhamma. There were no evil thoughts, no obstacles, nothing. His mind was just relaxed.
I have considered that story many times in my practice because, like most of us, I know the intensity of wanting—wanting to be enlightened, wanting to be free of the hindrances, wanting to not be greedy, wanting to not sleep a lot, wanting to say the right things at the right moment, to the right people, in the right place. We all know that desire to have life turn out exactly as it should be instead of how it is. Most of us have to go through the shadow of this “it should be” in order to arrive at the truth, the “it is.” My knees should not hurt, but they do. My mind should not be obsessed, afraid, unmindful, but it is. Who really thinks they have exactly the right body, the right mind, the right thoughts, the right feelings? We spend so much time and energy trying to create the right experience, the right woman, the right man. But when we look a little closer, we notice that our world and “me” are constantly changing and disintegrating. So we often end up miserable, clinging to some ideal standard that rarely matches reality.
Sometimes, we bring the sense of self very strongly into our practice. We might say to ourselves, “This feeling is impermanent; it’s going to pass away.” When it’s not passing away, we think, “I should really be more mindful. . . . Maybe I should develop more lovingkindness.” Or, “I should sit a bit more upright. . . . That feeling is not leaving. . . . Oh, I’m not really mindful enough,” and on and on. We may not always think like that, but our emotional responses are often that way: “That feeling should be gone.” This is also a manifestation of self.
Consider how many times during the day you have resisted the way things are. The tension that we experience in our practice is just the symptom of this resistance, and so it is important that it be listened to, respected and received with kindness. It’s important to hear the story of “me,” because that is often how we can let it go—by expressing it in words or having a mirror in someone else who reflects it back at us with compassion.
So most of our practice in relationship to that sense of self is a matter of just enduring with compassion and wisdom. It’s not an endurance of will, of gritting one’s teeth and waiting for things to be as they should be—for the right sensation, the right thought, the right feeling. Once we start dismantling the sense of self, we note how disconnected its various parts are. One is a great bodhisattva, and one is a greedy pig. We’ve got the lustful, the obsessed, the helpful, the “poor me.” The self has a lot of faces, so we get fooled. One moment we want to fast for the next three weeks, and the next moment we’ve got the third slice of cake on our plate. We wonder what is happening. Where is our sense of integrity? It is just the many faces of self.
We can learn to see the humor in it all, how we take ourselves so seriously. If somebody says something nasty to us, it’s quite natural to feel hurt; but if we found out that person was crazy, we wouldn’t mind, would we? Ajahn Chah often told the story of a man who, every day on his way to work, was insulted by another man on the street.
I have considered that story many times in my practice because, like most of us, I know the intensity of wanting—wanting to be enlightened, wanting to be free of the hindrances, wanting to not be greedy, wanting to not sleep a lot, wanting to say the right things at the right moment, to the right people, in the right place. We all know that desire to have life turn out exactly as it should be instead of how it is. Most of us have to go through the shadow of this “it should be” in order to arrive at the truth, the “it is.” My knees should not hurt, but they do. My mind should not be obsessed, afraid, unmindful, but it is. Who really thinks they have exactly the right body, the right mind, the right thoughts, the right feelings? We spend so much time and energy trying to create the right experience, the right woman, the right man. But when we look a little closer, we notice that our world and “me” are constantly changing and disintegrating. So we often end up miserable, clinging to some ideal standard that rarely matches reality.
Sometimes, we bring the sense of self very strongly into our practice. We might say to ourselves, “This feeling is impermanent; it’s going to pass away.” When it’s not passing away, we think, “I should really be more mindful. . . . Maybe I should develop more lovingkindness.” Or, “I should sit a bit more upright. . . . That feeling is not leaving. . . . Oh, I’m not really mindful enough,” and on and on. We may not always think like that, but our emotional responses are often that way: “That feeling should be gone.” This is also a manifestation of self.
Consider how many times during the day you have resisted the way things are. The tension that we experience in our practice is just the symptom of this resistance, and so it is important that it be listened to, respected and received with kindness. It’s important to hear the story of “me,” because that is often how we can let it go—by expressing it in words or having a mirror in someone else who reflects it back at us with compassion.
So most of our practice in relationship to that sense of self is a matter of just enduring with compassion and wisdom. It’s not an endurance of will, of gritting one’s teeth and waiting for things to be as they should be—for the right sensation, the right thought, the right feeling. Once we start dismantling the sense of self, we note how disconnected its various parts are. One is a great bodhisattva, and one is a greedy pig. We’ve got the lustful, the obsessed, the helpful, the “poor me.” The self has a lot of faces, so we get fooled. One moment we want to fast for the next three weeks, and the next moment we’ve got the third slice of cake on our plate. We wonder what is happening. Where is our sense of integrity? It is just the many faces of self.
We can learn to see the humor in it all, how we take ourselves so seriously. If somebody says something nasty to us, it’s quite natural to feel hurt; but if we found out that person was crazy, we wouldn’t mind, would we? Ajahn Chah often told the story of a man who, every day on his way to work, was insulted by another man on the street.
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Forwarded from Words of the Buddha
This went on for quite a long time until one day his friend said to him, “Didn’t you know, that guy who is insulting you is insane.”
Our practice is to be very patient, to learn to see through the whole story of me and mine. As long as we identify with it, then it will be very painful. So as we practice mindfulness, we can look at our thoughts and say, “Oh, they come and go.” Without mindfulness, any thought might stir up a whole range of other thoughts and within fifteen minutes an entire scenario. The same thing is true with emotions: if we get a glimpse of one little emotion arising in the heart, it does not become devastating. If we don’t see it arising, it might become volcanic. We have to learn how to nip things in the bud before they start turning into massive constructs.
In a way, we all want to come to that point where nothing will really bother us. When we see things with wisdom, there is no need to react to our experiences with any anger or ill will. There is no need to be harmful to anyone, because we realize that we are not the only one who suffers. This is the insight that suffering is universal.
As we see this more clearly, it is much easier not to believe in the silliness of what we call “me” and to skillfully face situations that have the potential to become too solid or real. Once we see through the many tricks and disguises of self, we can feel compassion for our predicament. We realize that the only safe place is in being fully awake to the present moment as we let go and learn to trust, beyond the clamors of the self, in the silence and spaciousness of the heart.
Adapted from a talk given on retreat at Spirit Rock Meditation Center in April 2001. From the Fall 2001 issue of Inquiring Mind (Vol. 18, No. 1) Text 2001 by Ajahn Sundara and Inquiring Mind.
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Ajahn Sundara was born in France in 1946. She studied dance in England and France. In 1983, she received ordination as a siladhara, with Ajahn Sumedho as her preceptor. After spending five years at Chithurst Monastery, she went to live at Amaravati Monastery, where she took part in establishing the nuns community.
===
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Our practice is to be very patient, to learn to see through the whole story of me and mine. As long as we identify with it, then it will be very painful. So as we practice mindfulness, we can look at our thoughts and say, “Oh, they come and go.” Without mindfulness, any thought might stir up a whole range of other thoughts and within fifteen minutes an entire scenario. The same thing is true with emotions: if we get a glimpse of one little emotion arising in the heart, it does not become devastating. If we don’t see it arising, it might become volcanic. We have to learn how to nip things in the bud before they start turning into massive constructs.
In a way, we all want to come to that point where nothing will really bother us. When we see things with wisdom, there is no need to react to our experiences with any anger or ill will. There is no need to be harmful to anyone, because we realize that we are not the only one who suffers. This is the insight that suffering is universal.
As we see this more clearly, it is much easier not to believe in the silliness of what we call “me” and to skillfully face situations that have the potential to become too solid or real. Once we see through the many tricks and disguises of self, we can feel compassion for our predicament. We realize that the only safe place is in being fully awake to the present moment as we let go and learn to trust, beyond the clamors of the self, in the silence and spaciousness of the heart.
Adapted from a talk given on retreat at Spirit Rock Meditation Center in April 2001. From the Fall 2001 issue of Inquiring Mind (Vol. 18, No. 1) Text 2001 by Ajahn Sundara and Inquiring Mind.
===
Ajahn Sundara was born in France in 1946. She studied dance in England and France. In 1983, she received ordination as a siladhara, with Ajahn Sumedho as her preceptor. After spending five years at Chithurst Monastery, she went to live at Amaravati Monastery, where she took part in establishing the nuns community.
===
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https://news.1rj.ru/str/wordsofbuddha
===
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Forwarded from Words of the Buddha
Free Buddhism Dharma ebook
The Manual of Insight Meditation: Practising Clear Comprehension in Accordance with the Maha Satipatthana Sutta
By Ven. Phra Acharn Dhammadharo Bhikkhu
This Manual of Practising Insight Meditation by Ven. Phra Pannavuddho Bhikkhu is a useful guide to meditation practitioners. Part of the book is a translation of the instructions in Thai on the subject of meditation by Ven. Acariya Dhammadharo, who is Ven. Pannavuddho's teacher and a master in the art of meditation; while the rest of the book comes mostly from the cassettes of the author's own instructions while teaching meditation both in Thailand and abroad.
While the meditation technique described in this book is inspired by a clear comprehension of the Satipatthana sutta or the Four Foundations of Mindfulness, there are no doubt many ideas put forth that come from experience and practice. Hence it contains many suggestions that help practitioners solve some of the problems that they encounter in their meditation.
The book deals with the all four postures of meditation, sitting, standing, walking and lying, and it is well illustrated. The explanation of each posture is clear and succinct. As it is fundamentally based on the Maha Satipatthana Sutta, the only way that leads to the purification of beings, the book is a dependable manual to Vipassana meditation practitioners.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN173.pdf
===
The Manual of Insight Meditation: Practising Clear Comprehension in Accordance with the Maha Satipatthana Sutta
By Ven. Phra Acharn Dhammadharo Bhikkhu
This Manual of Practising Insight Meditation by Ven. Phra Pannavuddho Bhikkhu is a useful guide to meditation practitioners. Part of the book is a translation of the instructions in Thai on the subject of meditation by Ven. Acariya Dhammadharo, who is Ven. Pannavuddho's teacher and a master in the art of meditation; while the rest of the book comes mostly from the cassettes of the author's own instructions while teaching meditation both in Thailand and abroad.
While the meditation technique described in this book is inspired by a clear comprehension of the Satipatthana sutta or the Four Foundations of Mindfulness, there are no doubt many ideas put forth that come from experience and practice. Hence it contains many suggestions that help practitioners solve some of the problems that they encounter in their meditation.
The book deals with the all four postures of meditation, sitting, standing, walking and lying, and it is well illustrated. The explanation of each posture is clear and succinct. As it is fundamentally based on the Maha Satipatthana Sutta, the only way that leads to the purification of beings, the book is a dependable manual to Vipassana meditation practitioners.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN173.pdf
===
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Dhammapada Verse 215
Anitthigandhakumara Vatthu
Kamato jayati soko
kamato jayati bhayam
kamato vippamuttassa
natthi soko kuto bhayam.
Verse 215: Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?
The Story of Anitthigandha Kumara
While residing at the Jetavana monastery, the Buddha uttered Verse (215) of this book, with reference to a youth, named Anitthigandha.
Anitthigandha lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala, in the country of the Maddas. As the bride was coming from her home to Savatthi, she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was brokenhearted.
At this juncture, the Buddha knowing that time was ripe for the young man to attain Sotapatti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."
Then the Buddha spoke in verse as follows:
Verse 215: Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?
At the end of the discourse Anitthigandha attained Sotapatti Fruition.
====================
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Anitthigandhakumara Vatthu
Kamato jayati soko
kamato jayati bhayam
kamato vippamuttassa
natthi soko kuto bhayam.
Verse 215: Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?
The Story of Anitthigandha Kumara
While residing at the Jetavana monastery, the Buddha uttered Verse (215) of this book, with reference to a youth, named Anitthigandha.
Anitthigandha lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala, in the country of the Maddas. As the bride was coming from her home to Savatthi, she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was brokenhearted.
At this juncture, the Buddha knowing that time was ripe for the young man to attain Sotapatti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."
Then the Buddha spoke in verse as follows:
Verse 215: Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?
At the end of the discourse Anitthigandha attained Sotapatti Fruition.
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