Forwarded from Ajahn Chah - Theravada Thailand Buddhism
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No Ajahn Chah
Reflections
Once there was a layman who came to Ajahn Chah and asked him who Ajahn Chah was. Ajahn Chah, seeing that the spiritual development of the individual was not very advanced, pointed to himself and said, "This, this is Ajahn Chah."
On another occasion, someone else asked Ajahn Chah the same question. This time, however, seeing that the questioner’s capacity to understand the Dhamma was higher, Ajahn Chah answered by saying, "Ajahn Chah? There is no Ajahn Chah.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN169.pdf
===
No Ajahn Chah
Reflections
Once there was a layman who came to Ajahn Chah and asked him who Ajahn Chah was. Ajahn Chah, seeing that the spiritual development of the individual was not very advanced, pointed to himself and said, "This, this is Ajahn Chah."
On another occasion, someone else asked Ajahn Chah the same question. This time, however, seeing that the questioner’s capacity to understand the Dhamma was higher, Ajahn Chah answered by saying, "Ajahn Chah? There is no Ajahn Chah.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN169.pdf
===
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Dhammapada Verses 256 and 257
Vinicchayamahamatta Vatthu
Na tena hoti dhammattho
yenattham sahasa naye
yo ca attham anatthanca
ubbo niccheyya pandito.
Asahasena dhammena
samena nayati pare
dhammassa gutto medhavi
"dhammattho" ti pavuccati.
Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'
The Story of the Judge
While residing at the Jetavana monastery, the Buddha uttered Verses (256) and (257) of this book with reference to some judges who were corrupt.
One day, some bhikkhus were returning from their round of alms-food when it rained and they went into a law court to take shelter. While they were there, they found out that some judges, having taken bribes, were deciding cases arbitrarily. They reported the matter to the Buddha and the Buddha replied, "Bhikkhus! In deciding cases, if one is influenced by affection or by monetary consideration, he cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the evidence intelligently and decides a case impartially, then he is to be called, 'the just' or 'a judge who abides by the law.'"
Then the Buddha spoke in verse as follows:
Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho)'.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Vinicchayamahamatta Vatthu
Na tena hoti dhammattho
yenattham sahasa naye
yo ca attham anatthanca
ubbo niccheyya pandito.
Asahasena dhammena
samena nayati pare
dhammassa gutto medhavi
"dhammattho" ti pavuccati.
Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'
The Story of the Judge
While residing at the Jetavana monastery, the Buddha uttered Verses (256) and (257) of this book with reference to some judges who were corrupt.
One day, some bhikkhus were returning from their round of alms-food when it rained and they went into a law court to take shelter. While they were there, they found out that some judges, having taken bribes, were deciding cases arbitrarily. They reported the matter to the Buddha and the Buddha replied, "Bhikkhus! In deciding cases, if one is influenced by affection or by monetary consideration, he cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the evidence intelligently and decides a case impartially, then he is to be called, 'the just' or 'a judge who abides by the law.'"
Then the Buddha spoke in verse as follows:
Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho)'.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
How to Overcome Difficulties, a compilation of works by K. Sri Dhammananda
Are you worried? Are you miserable? Are you anxious and unhappy? If so, you are invited to read this book to develop a better understanding of your problems.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN181.pdf
===
How to Overcome Difficulties, a compilation of works by K. Sri Dhammananda
Are you worried? Are you miserable? Are you anxious and unhappy? If so, you are invited to read this book to develop a better understanding of your problems.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN181.pdf
===
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Dhammapada Verse 258
Chabbaggiya Vatthu
Na tena pandito hoti
yavata bahu bhasati
khemi averi abhayo
"pandito" ti pavuccati.
Verse 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.
The Story of a Group of Six Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (258) of this book, with reference to a group of six bhikkhus.
Once, there was a group of six bhikkhus who made trouble at the place of eating either in the monastery or in the village. One day, while some samaneras were, having their alms-food, the group of six bhikkhus came in and said boastfully to the samaneras, "Look! We only are the wise." Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, "Bhikkhus! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man."
Then the Buddha spoke in verse as follows:
Verse 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Chabbaggiya Vatthu
Na tena pandito hoti
yavata bahu bhasati
khemi averi abhayo
"pandito" ti pavuccati.
Verse 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.
The Story of a Group of Six Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (258) of this book, with reference to a group of six bhikkhus.
Once, there was a group of six bhikkhus who made trouble at the place of eating either in the monastery or in the village. One day, while some samaneras were, having their alms-food, the group of six bhikkhus came in and said boastfully to the samaneras, "Look! We only are the wise." Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, "Bhikkhus! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man."
Then the Buddha spoke in verse as follows:
Verse 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Emptiness and Stillness
By Ajahn Brahm
This book has been produced to commemorate the 60th birthday of Ajahn Brahm. It has been generously sponsored for free distribution by his close lay disciples from Perth, interstate and overseas.
All the text is original material written specially for this publication. Likewise, many of the images were taken during recent Dhamma tours. Special thanks for wonderful pictures are due to supporters in Thailand, Hong Kong, Sri Lanka, Malaysia, Singapore, Indonesia, Norway and Germany. Some of the photos are from The Buddhist Society of Western Australia archives and may bring back happy memories. Extracts from two of Ajahn’s Dhamma talks are also included.
Free download here:
https://static.sariputta.com/pdf/tipitaka/213/A-Tribute-to-Ajahn-Brahm_Emptiness_and_Stillness_pdf.pdf
===
Emptiness and Stillness
By Ajahn Brahm
This book has been produced to commemorate the 60th birthday of Ajahn Brahm. It has been generously sponsored for free distribution by his close lay disciples from Perth, interstate and overseas.
All the text is original material written specially for this publication. Likewise, many of the images were taken during recent Dhamma tours. Special thanks for wonderful pictures are due to supporters in Thailand, Hong Kong, Sri Lanka, Malaysia, Singapore, Indonesia, Norway and Germany. Some of the photos are from The Buddhist Society of Western Australia archives and may bring back happy memories. Extracts from two of Ajahn’s Dhamma talks are also included.
Free download here:
https://static.sariputta.com/pdf/tipitaka/213/A-Tribute-to-Ajahn-Brahm_Emptiness_and_Stillness_pdf.pdf
===
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Forwarded from Words of the Buddha
Anondha fish of the churning primordial ocean in Buddhist Cosmology, Sumeru Buddhist temple, Samut Prakan, Thailand.
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Forwarded from Words of the Buddha
Hiri and Ottappa
Guardians of the Earth
By Andrew Olendzki
There are two Pali words, hiri and ottappa, that are sometimes rendered as guilt and shame, but I think these are misleading translations and should be abandoned. They are unhelpful partly because they come with a lot of baggage from Christian tradition, and partly because in Buddhist usage these are considered healthy or skillful states rather than unhealthy or unskillful states.
There is no direct equivalent in English, but I suggest we translate these words as conscience and respect. They are considered mental factors or emotional states that provide for the inner regulation of behavior on the personal and social level, respectively. They are considered the “twin guardians of the world” because they prevent people from committing unethical acts of body, speech, or mind.
The word hiri suggests the idea that a person would just not do certain things because they know them to be inappropriate and harmful. In common speech we say, “I would be ashamed to do that,” but we don’t mean a person feels the full weight of shame as a psychological burden, only that they intuitively “know better” than to do it.
We might say they have too much self-respect to transgress beyond a certain point. I might tell little white lies, for example, but would not bring myself to be untruthful about something really consequential. Or I might squash mosquitoes, but my conscience would prevent me from killing a dog or a person.
The word ottappa takes this into a social realm, where one holds back from certain heinous acts (or words or thoughts) out of a respect for others or for the opinion others have about oneself. That is to say, I would not do something that transgresses a certain shared social ethical standard, and I could not bear it if other people knew what I did (or said or thought).
The distinction between these two words accounts for why many people have a different standard for their own behavior depending on if it is public or private. We will sometimes do things secretly, if we know we will not get caught, but if on camera or in front of others, we will exhibit better behavior.
Importantly, both hiri and ottappa have opposite mental factors: ahiri and anottappa, and one or the other pair are always functioning. So any unskillful or unhealthy action involves a temporary suspension of conscience and respect, and the active presence of a lack of conscience and a lack of respect. The guardians are protecting the world from their destructive twin siblings.
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Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
Guardians of the Earth
By Andrew Olendzki
There are two Pali words, hiri and ottappa, that are sometimes rendered as guilt and shame, but I think these are misleading translations and should be abandoned. They are unhelpful partly because they come with a lot of baggage from Christian tradition, and partly because in Buddhist usage these are considered healthy or skillful states rather than unhealthy or unskillful states.
There is no direct equivalent in English, but I suggest we translate these words as conscience and respect. They are considered mental factors or emotional states that provide for the inner regulation of behavior on the personal and social level, respectively. They are considered the “twin guardians of the world” because they prevent people from committing unethical acts of body, speech, or mind.
The word hiri suggests the idea that a person would just not do certain things because they know them to be inappropriate and harmful. In common speech we say, “I would be ashamed to do that,” but we don’t mean a person feels the full weight of shame as a psychological burden, only that they intuitively “know better” than to do it.
We might say they have too much self-respect to transgress beyond a certain point. I might tell little white lies, for example, but would not bring myself to be untruthful about something really consequential. Or I might squash mosquitoes, but my conscience would prevent me from killing a dog or a person.
The word ottappa takes this into a social realm, where one holds back from certain heinous acts (or words or thoughts) out of a respect for others or for the opinion others have about oneself. That is to say, I would not do something that transgresses a certain shared social ethical standard, and I could not bear it if other people knew what I did (or said or thought).
The distinction between these two words accounts for why many people have a different standard for their own behavior depending on if it is public or private. We will sometimes do things secretly, if we know we will not get caught, but if on camera or in front of others, we will exhibit better behavior.
Importantly, both hiri and ottappa have opposite mental factors: ahiri and anottappa, and one or the other pair are always functioning. So any unskillful or unhealthy action involves a temporary suspension of conscience and respect, and the active presence of a lack of conscience and a lack of respect. The guardians are protecting the world from their destructive twin siblings.
===
Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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