Every kind of delighting or longing,
So often attaching to all kinds of stuff,
Yearned for because of deep-rooted confusion
— All these, with their roots, have been vanquished by me (Buddha)
I'm devoid of attachment, longing, or thirst,
And see clearly amidst all phenomena.
Having gained the sublime, highest awakening,
I meditate in ripened seclusion (a desolate forest)
Katthaharaka Sutta: Buddha in the Forest
Samyutta Nikaya 7.18
So often attaching to all kinds of stuff,
Yearned for because of deep-rooted confusion
— All these, with their roots, have been vanquished by me (Buddha)
I'm devoid of attachment, longing, or thirst,
And see clearly amidst all phenomena.
Having gained the sublime, highest awakening,
I meditate in ripened seclusion (a desolate forest)
Katthaharaka Sutta: Buddha in the Forest
Samyutta Nikaya 7.18
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Dhammapada Verse 226
Punnadasi Vatthu
Sada jagaramananam
ahorattanusi kkhinam
nibbanam adhimuttanam
attham gacchanti asava.
Verse 226: In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
The Story of Punna, the Slave Girl
While residing at the Gijjhakuta mountain, the Buddha uttered Verse (226) of this book, with reference to a slave girl in Rajagaha.
One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? Maybe a bhikkhu is sick, or are they being troubled by a snake?"
Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."
Then the Buddha spoke in verse as follows:
Verse 226: In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
At the end of the discourse Punna attained Sotapatti Fruition.
====================
Dhammapada, beloved and favorite teachings of the Buddha channel:
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===
Punnadasi Vatthu
Sada jagaramananam
ahorattanusi kkhinam
nibbanam adhimuttanam
attham gacchanti asava.
Verse 226: In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
The Story of Punna, the Slave Girl
While residing at the Gijjhakuta mountain, the Buddha uttered Verse (226) of this book, with reference to a slave girl in Rajagaha.
One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? Maybe a bhikkhu is sick, or are they being troubled by a snake?"
Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."
Then the Buddha spoke in verse as follows:
Verse 226: In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
At the end of the discourse Punna attained Sotapatti Fruition.
====================
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===
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Buddhism in a Nutshell
by Narada Mahathera
An excellent introductory overview of the fundamental principles of the Buddhist doctrine, this book covers many topics such as the life of the Buddha, the Dhamma, the Four Noble Truths, the Law of Kamma, Rebirth, Dependent Origination, Anatta, and Nibbana. Some of the chapters include: "The Dhamma: Is it a Philosophy?," "Is it a Religion?," "Is Buddhism an Ethical System?," and "Rebirth."
Free download here:
https://static.sariputta.com/pdf/tipitaka/222/nutshell_pdf.pdf
===
Buddhism in a Nutshell
by Narada Mahathera
An excellent introductory overview of the fundamental principles of the Buddhist doctrine, this book covers many topics such as the life of the Buddha, the Dhamma, the Four Noble Truths, the Law of Kamma, Rebirth, Dependent Origination, Anatta, and Nibbana. Some of the chapters include: "The Dhamma: Is it a Philosophy?," "Is it a Religion?," "Is Buddhism an Ethical System?," and "Rebirth."
Free download here:
https://static.sariputta.com/pdf/tipitaka/222/nutshell_pdf.pdf
===
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Dhammapada Verses 227, 228, 229 and 230
Atula Upasaka Vatthu
Poranametam Atula
netam ajjatanamiva
nindanti tunhimasinam
nindanti bahubhaninam
mitabhanimpi nindanti
natthi loke anindito.
Na cahu na ca bhavissati
na cetarahi vijjati
ekantam nindito poso
ekantam va pasamsito.
Yam ce vinnu pasamsanti
anuvicca suve suve
acchiddavuttim medhavim
pannasilasamahitam.
Nikkham jambonadasseva1
ko tam ninditumarahati
devapi nam pasamsanti
brahmunapi pasamsito.
Verse 227: It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
Verse 228: There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
Verses 229 - 230: If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
1. nikkham jambonadasseva: like a nikkha of jambonada gold. Jambonada gold which comes from Jambu river is the finest gold. A nikkha can be a weight-unit of gold, an ornament or a coin.
The Story of Atula the Lay-disciple
While residing at the Jetavana monastery, the Buddha uttered Verses (227) to (230) of this book, with reference to Atula and his companions.
Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they had come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent; Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy. We do not like any of their discourses."
To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence; one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man."
Then the Buddha spoke in verse as follows:
Verse 227: It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
Verse 228: There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
Verses 229 - 230: If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
At the end of the discourse Atula and his companions attained Sotapatti Fruition.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Atula Upasaka Vatthu
Poranametam Atula
netam ajjatanamiva
nindanti tunhimasinam
nindanti bahubhaninam
mitabhanimpi nindanti
natthi loke anindito.
Na cahu na ca bhavissati
na cetarahi vijjati
ekantam nindito poso
ekantam va pasamsito.
Yam ce vinnu pasamsanti
anuvicca suve suve
acchiddavuttim medhavim
pannasilasamahitam.
Nikkham jambonadasseva1
ko tam ninditumarahati
devapi nam pasamsanti
brahmunapi pasamsito.
Verse 227: It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
Verse 228: There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
Verses 229 - 230: If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
1. nikkham jambonadasseva: like a nikkha of jambonada gold. Jambonada gold which comes from Jambu river is the finest gold. A nikkha can be a weight-unit of gold, an ornament or a coin.
The Story of Atula the Lay-disciple
While residing at the Jetavana monastery, the Buddha uttered Verses (227) to (230) of this book, with reference to Atula and his companions.
Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they had come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent; Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy. We do not like any of their discourses."
To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence; one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man."
Then the Buddha spoke in verse as follows:
Verse 227: It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
Verse 228: There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
Verses 229 - 230: If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
At the end of the discourse Atula and his companions attained Sotapatti Fruition.
===
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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A Still Forest Pool: The Insight Meditation of Ajahn Chah
Compiled by Jack Kornfield and Paul Breiter
Ajahn Chah spent many years walking and meditating in the forest monastery of Wat Ba Pong, engaging in the uncomplicated and disciplined Buddhist practice called dhudanga. A Still Forest Pool reflects the quiet, intensive, and joyous practice of the forest monks of Thailand. Achaan Chah’s humble words, compiled by two Westerners who are former ordained monks, awaken the spirit of inquiry, wonderment, understanding, and deep inner peace.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN164.pdf
===
A Still Forest Pool: The Insight Meditation of Ajahn Chah
Compiled by Jack Kornfield and Paul Breiter
Ajahn Chah spent many years walking and meditating in the forest monastery of Wat Ba Pong, engaging in the uncomplicated and disciplined Buddhist practice called dhudanga. A Still Forest Pool reflects the quiet, intensive, and joyous practice of the forest monks of Thailand. Achaan Chah’s humble words, compiled by two Westerners who are former ordained monks, awaken the spirit of inquiry, wonderment, understanding, and deep inner peace.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN164.pdf
===
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Dhammapada Verses 231, 232, 233 and 234
Chabbaggiya Vatthu
Kayappakopam rakkheyya
kayena sambyuto siya
kayaduccaritam hitva
kayena sucaritam care.
Vacipakopam rakkheyya
vacaya samvuto siya
vaciduccaritam hitva
vacaya sucaritam care.
Manopakopam rakkheyya
manasa samvuto siya
manoduccaritam hitva
manasa sucaritam care.
Kayena samvuta dhira
atho vacaya sambuta
manasa samvuta dhira
te ye suparisamvuta.
Verse 231: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
Verse 232: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
Verse 233: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
Verse 234: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
The Story of a Group of Six Bhikkhus
While residing at the Veluvana monastery, the Buddha uttered Verses (231) to (234) of this book, with reference to a group of six bhikkhus.
Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.
Then the Buddha spoke in verse as follows:
Verse 231: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
Verse 232: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
Verse 233: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
Verse 234: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
End of Chapter Seventeen: Anger (Kodhavagga)
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Chabbaggiya Vatthu
Kayappakopam rakkheyya
kayena sambyuto siya
kayaduccaritam hitva
kayena sucaritam care.
Vacipakopam rakkheyya
vacaya samvuto siya
vaciduccaritam hitva
vacaya sucaritam care.
Manopakopam rakkheyya
manasa samvuto siya
manoduccaritam hitva
manasa sucaritam care.
Kayena samvuta dhira
atho vacaya sambuta
manasa samvuta dhira
te ye suparisamvuta.
Verse 231: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
Verse 232: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
Verse 233: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
Verse 234: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
The Story of a Group of Six Bhikkhus
While residing at the Veluvana monastery, the Buddha uttered Verses (231) to (234) of this book, with reference to a group of six bhikkhus.
Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.
Then the Buddha spoke in verse as follows:
Verse 231: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
Verse 232: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
Verse 233: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
Verse 234: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
End of Chapter Seventeen: Anger (Kodhavagga)
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
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The Basic Method of Meditation
By Ajahn Brahmavamso
The Basic Method of Meditation by Ajahn Brahm is a classic introduction and overview introducing new meditators to the terrain of the mind that they will encounter as they develop the successive stages of meditation.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN179.pdf
===
The Basic Method of Meditation
By Ajahn Brahmavamso
The Basic Method of Meditation by Ajahn Brahm is a classic introduction and overview introducing new meditators to the terrain of the mind that they will encounter as they develop the successive stages of meditation.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN179.pdf
===
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