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
===

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
===

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
===

Anondha fish of the churning primordial ocean in Buddhist Cosmology, Sumeru Buddhist temple, Samut Prakan, Thailand.

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.

===
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
===

Dhammapada Verse 259
Ekudanakhinasava Vatthu

Na tavata dhammadharo
yavata bahu bhasati
yo ca appampi sutvana
dhammam kayena passati
sa ve dhammadharo hoti
yo dhammam nappamajjati.

Verse 259: He is not "one versed in the Dhamma (Dhammadhara)" just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one versed in the Dhamma".

The Story of Ekudana the Arahat

While residing at the Jetavana monastery, the Buddha uttered Verse (259) of this book, with reference to a bhikkhu who was an arahat.

This bhikkhu lived in a grove near Savatthi. He was known as Ekudana, because he knew only one stanza of exultation (Udana) by heart. But the thera fully understood the meaning of the Dhamma as conveyed by the stanza. On each sabbath day, he would exhort others to listen to the Dhamma, and he himself would recite the one stanza he knew. Every time he had finished his recitation, the guardian spirits (devas) of the forests praised him and applauded him resoundingly. On one sabbath day, two learned theras, who were well-versed in the Tipitaka, accompanied by five hundred bhikkhus came to his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this out of the way place. Ekudana answered in the affirmative and also told them that even the guardian spirits of the forests usually came, and that they usually praised and applauded at the end of discourses.

So, the two learned theras took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests. The two learned theras were puzzled; they even doubted the words of Ekudana. But Ekudana insisted that the guardian spirits used to come and always applauded at the end of each discourse. The two theras then pressed Ekudana to do the preaching himself. Ekudana held the fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied the two learned theras complained that the devas inhabiting the forests were very partial.

They reported the matter to the Buddha on arrival at the Jetavana monastery. To them the Buddha said. "Bhikkhus! I do not say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma, (Dhammadhara)." One who has learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma."

Then the Buddha spoke in verse as follows:
Verse 259: He is not "one versed in the Dhamma (Dhammadhara)" just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one versed in the Dhamma".

===
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:

https://news.1rj.ru/str/tibetanbuddha


Vajrayana Tantrayana Buddhism channel:

https://news.1rj.ru/str/tantrayanabuddhism
===

Buddhist festival, Sri Lanka

Free Buddha Dharma ebook

Intuitive Awareness
By Ajahn Sumedho

This book is compiled from talks given mostly in 2001 by Ajahn Sumedho; they convey an intuitive understanding of the Buddha’s teaching which has arisen from over 35 years of practice as a Buddhist monk.
This approach starts with accepting ourselves as we are, not as some ideal of whom we think we should be. By doing this a relaxation can take place that creates space for insight to arise. For some people this space arises as the sound of silence, or simply a quiet or empty mind. However it manifests, this points to the unconditioned; beyond body and mind objects.

Free download available:

https://static.sariputta.com/pdf/tipitaka/216/intuitive-awareness_pdf.pdf
===

Dhammapada Verses 260 and 261
Lakundakabhaddiyatthera Vatthu

Na tena thero so hoti
yenassa palitam siro
paripakko vayo tassa
"moghajinno" ti vuccati.

Yamhi saccanca dhammo ca
ahimsa samyamo damo
sa ve vantamalo1 dhiro
"thero2" iti pavuccati.

Verse 260: He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain".

Verse 261: Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.

1. vantamalo: lit., has vomited impurities.

2. thero: an Elder, i.e., a senior member of the Buddhist Order; but often applied to bhikkhus in general.

The Story of Thera Bhaddiya

While residing at the Jetavana monastery, the Buddha uttered Verses (260) and (261) of this book, with reference to Thera Bhaddiya. He was also known as Lakundaka Bhaddiya because he was very short in stature.

One day, thirty bhikkhus came to pay obeisance to the Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahatship. So he asked them whether they had seen a thera as they came into the room. They answered that they did not see a thera but they saw only a young samanera as they came in. Whereupon, the Buddha said to them, "Bhikkhus! That person is not a samanera, he is a senior bhikkhu although he is small-built and very unassuming. I do say that one is not a thera just because he is old and looks like a thera; only he who comprehends the Four Noble Truths and does not harm others is to be called a thera."

Verse 260: He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain".


Verse 261: Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.

At the end of the discourse those thirty bhikkhus attained arahatship.


===
Words of the Buddha channel:

https://news.1rj.ru/str/wordsofbuddha
===