Vangisa Bhante:
Dear Deva, you are sitting on the back of an elephant that is huge and all white. You travel from park to park, surrounded by goddesses, shining brightly in all directions like the star Osadhi.
What kind of meritorious actions did you do when you were in the human world?
That deva, delighted at being questioned by Arahant Vangisa, gladly explained what he had done that resulted in such great happiness.
Deva:
In my previous life, I was a man in the human world. I was a lay disciple of the Buddha. I abstained from killing, stealing, taking intoxicants, and lying. I was content with my own wife, and did not even think of other women. I offered things with a very happy mind.
Because of these meritorious deeds, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.
Great Bhante, those were the meritorious deeds I did to have such a beautiful body which shines brightly in all directions.
Vv 5.11 Dutiya Nāga Sutta: Second Elephant Mansion
Dear Deva, you are sitting on the back of an elephant that is huge and all white. You travel from park to park, surrounded by goddesses, shining brightly in all directions like the star Osadhi.
What kind of meritorious actions did you do when you were in the human world?
That deva, delighted at being questioned by Arahant Vangisa, gladly explained what he had done that resulted in such great happiness.
Deva:
In my previous life, I was a man in the human world. I was a lay disciple of the Buddha. I abstained from killing, stealing, taking intoxicants, and lying. I was content with my own wife, and did not even think of other women. I offered things with a very happy mind.
Because of these meritorious deeds, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.
Great Bhante, those were the meritorious deeds I did to have such a beautiful body which shines brightly in all directions.
Vv 5.11 Dutiya Nāga Sutta: Second Elephant Mansion
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Dhammapada Verses 262 and 263
Sambahulabhikkhu Vatthu
Na vakkaranamattena
vannapokkharataya va
sadhurupo naro hoti
issuki macchari satho.
Yassa cetam samucchinnam
mulaghaccam samuhatam
sa vantadoso medhavi
"sadhurupo" ti vuccati.
Verse 262: Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
Verse 263: A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.
The Story of Some Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (262) and (263) of this book, with reference to some bhikkhus who were very envious of other bhikkhus.
At the monastery, young bhikkhus and samaneras were in the habit of attending on older bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus, and so they thought out a plan that would benefit them materially. Their plan was that they would suggest to the Buddha that young bhikkhus and samaneras should be required to come to them for further instruction and guidance even though they had been taught by their respective teachers. When they went to the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down. To them the Buddha said, "Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of covetousness and all that is evil by means of Arahatta Magga is to be called a good-hearted man."
Then the Buddha spoke in verse as follows:
Verse 262: Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
Verse 263: A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.
===
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===
Sambahulabhikkhu Vatthu
Na vakkaranamattena
vannapokkharataya va
sadhurupo naro hoti
issuki macchari satho.
Yassa cetam samucchinnam
mulaghaccam samuhatam
sa vantadoso medhavi
"sadhurupo" ti vuccati.
Verse 262: Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
Verse 263: A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.
The Story of Some Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (262) and (263) of this book, with reference to some bhikkhus who were very envious of other bhikkhus.
At the monastery, young bhikkhus and samaneras were in the habit of attending on older bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus, and so they thought out a plan that would benefit them materially. Their plan was that they would suggest to the Buddha that young bhikkhus and samaneras should be required to come to them for further instruction and guidance even though they had been taught by their respective teachers. When they went to the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down. To them the Buddha said, "Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of covetousness and all that is evil by means of Arahatta Magga is to be called a good-hearted man."
Then the Buddha spoke in verse as follows:
Verse 262: Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
Verse 263: A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.
===
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Kamma, The Real Creator
By Dr. Mehm Tin Mon
Who is the Real Creator?
Who create Human beings, celestial beings and woeful beings?
Why are some born rich and some born poor?
Why some are ugly and some are beautiful?
Who are there ups and down in Life?
Who determines your fate and destiny?
How can you be rich and prosperous in every existence?
Free download here:
https://static.sariputta.com/pdf/tipitaka/1244/DrMehmTinMon-KammaTheRealCreator.pdf
===
Kamma, The Real Creator
By Dr. Mehm Tin Mon
Who is the Real Creator?
Who create Human beings, celestial beings and woeful beings?
Why are some born rich and some born poor?
Why some are ugly and some are beautiful?
Who are there ups and down in Life?
Who determines your fate and destiny?
How can you be rich and prosperous in every existence?
Free download here:
https://static.sariputta.com/pdf/tipitaka/1244/DrMehmTinMon-KammaTheRealCreator.pdf
===
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Dhammapada Verses 264 and 265
Hatthaka Vatthu
Na mundakena samano
abbato alikam bhanam
icchalobhasamapanno
samano kim bhavissati.
Yo ca sameti papani
anumthulani sabbaso
samitatta hi papanam
"samano" ti pavuccati.
Verse 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?
Verse 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
The Story of Bhikkhu Hatthaka
While residing at the Jetavana monastery, the Buddha uttered Verses (264) and (265) of this book, with reference to a bhikkhu named Hatthaka.
Bhikkhu Hatthaka was in the habit of challenging ascetics of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He would then go out by himself to the self-appointed place. When nobody appeared he would boast, "Look, those wandering ascetics dare not meet me, they have been beaten by me!", and such other things. The Buddha called Hatthaka to him and said, "Bhikkhu! Why do you behave in this way? One who says such things cannot become a samana in spite of his shaven head. Only one who has rid himself of all evil is to be called a samana."
Then the Buddha spoke in verse as follows:
Verse 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?
Verse 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
===
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===
Hatthaka Vatthu
Na mundakena samano
abbato alikam bhanam
icchalobhasamapanno
samano kim bhavissati.
Yo ca sameti papani
anumthulani sabbaso
samitatta hi papanam
"samano" ti pavuccati.
Verse 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?
Verse 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
The Story of Bhikkhu Hatthaka
While residing at the Jetavana monastery, the Buddha uttered Verses (264) and (265) of this book, with reference to a bhikkhu named Hatthaka.
Bhikkhu Hatthaka was in the habit of challenging ascetics of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He would then go out by himself to the self-appointed place. When nobody appeared he would boast, "Look, those wandering ascetics dare not meet me, they have been beaten by me!", and such other things. The Buddha called Hatthaka to him and said, "Bhikkhu! Why do you behave in this way? One who says such things cannot become a samana in spite of his shaven head. Only one who has rid himself of all evil is to be called a samana."
Then the Buddha spoke in verse as follows:
Verse 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?
Verse 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
===
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 Words of the Buddha
How to Heal Your Inner Child
Healing the pain of our wounded child within, says Thich Nhat Hanh, is key.
By Thich Nhat Hanh
Part 1 of 2
In each of us, there is a young, suffering child. We have all had times of difficulty as children and many of us have experienced trauma. To protect and defend ourselves against future suffering, we often try to forget those painful times. Every time we’re in touch with the experience of suffering, we believe we can’t bear it, and we stuff our feelings and memories deep down in our unconscious mind. It may be that we haven’t dared to face this child for many decades.
But just because we may have ignored the child doesn’t mean she or he isn’t there. The wounded child is always there, trying to get our attention. The child says, “I’m here. I’m here. You can’t avoid me. You can’t run away from me.” We want to end our suffering by sending the child to a deep place inside, and staying as far away as possible. But running away doesn’t end our suffering; it only prolongs it.
The wounded child asks for care and love, but we do the opposite. We run away because we’re afraid of suffering. The block of pain and sorrow in us feels overwhelming. Even if we have time, we don’t come home to ourselves. We try to keep ourselves constantly entertained—watching television or movies, socializing, or using alcohol or drugs—because we don’t want to experience that suffering all over again.
The wounded child is there and we don’t even know she is there. The wounded child in us is a reality, but we can’t see her. That inability to see is a kind of ignorance. This child has been severely wounded. She or he really needs us to return. Instead we turn away.
When we become aware that we’ve forgotten the wounded child in ourselves, we feel great compassion for that child.
Ignorance is in each cell of our body and our consciousness. It’s like a drop of ink diffused in a glass of water. That ignorance stops us from seeing reality; it pushes us to do foolish things that make us suffer even more and wound again the already-wounded child in us.
The wounded child is also in each cell of our body. There is no cell of our body that does not have that wounded child in it. We don’t have to look far into the past for that child. We only have to look deeply and we can be in touch with him. The suffering of that wounded child is lying inside us right now in the present moment.
But just as the suffering is present in every cell of our body, so are the seeds of awakened understanding and happiness handed down to us from our ancestors. We just have to use them. We have a lamp inside us, the lamp of mindfulness, which we can light anytime. The oil of that lamp is our breathing, our steps, and our peaceful smile. We have to light up that lamp of mindfulness so the light will shine out and the darkness will dissipate and cease. Our practice is to light up the lamp.
When we become aware that we’ve forgotten the wounded child in ourselves, we feel great compassion for that child and we begin to generate the energy of mindfulness. The practices of mindful walking, mindful sitting, and mindful breathing are our foundation. With our mindful breath and mindful steps, we can produce the energy of mindfulness and return to the awakened wisdom lying in each cell of our body. That energy will embrace us and heal us, and will heal the wounded child in us.
Listening
When we speak of listening with compassion, we usually think of listening to someone else. But we must also listen to the wounded child inside us. Sometimes the wounded child in us needs all our attention. That little child might emerge from the depths of your consciousness and ask for your attention. If you are mindful, you will hear his or her voice calling for help. At that moment, instead of paying attention to whatever is in front of you, go back and tenderly embrace the wounded child. You can talk directly to the child with the language of love, saying, “In the past, I left you alone. I went away from you. Now, I am very sorry.
Healing the pain of our wounded child within, says Thich Nhat Hanh, is key.
By Thich Nhat Hanh
Part 1 of 2
In each of us, there is a young, suffering child. We have all had times of difficulty as children and many of us have experienced trauma. To protect and defend ourselves against future suffering, we often try to forget those painful times. Every time we’re in touch with the experience of suffering, we believe we can’t bear it, and we stuff our feelings and memories deep down in our unconscious mind. It may be that we haven’t dared to face this child for many decades.
But just because we may have ignored the child doesn’t mean she or he isn’t there. The wounded child is always there, trying to get our attention. The child says, “I’m here. I’m here. You can’t avoid me. You can’t run away from me.” We want to end our suffering by sending the child to a deep place inside, and staying as far away as possible. But running away doesn’t end our suffering; it only prolongs it.
The wounded child asks for care and love, but we do the opposite. We run away because we’re afraid of suffering. The block of pain and sorrow in us feels overwhelming. Even if we have time, we don’t come home to ourselves. We try to keep ourselves constantly entertained—watching television or movies, socializing, or using alcohol or drugs—because we don’t want to experience that suffering all over again.
The wounded child is there and we don’t even know she is there. The wounded child in us is a reality, but we can’t see her. That inability to see is a kind of ignorance. This child has been severely wounded. She or he really needs us to return. Instead we turn away.
When we become aware that we’ve forgotten the wounded child in ourselves, we feel great compassion for that child.
Ignorance is in each cell of our body and our consciousness. It’s like a drop of ink diffused in a glass of water. That ignorance stops us from seeing reality; it pushes us to do foolish things that make us suffer even more and wound again the already-wounded child in us.
The wounded child is also in each cell of our body. There is no cell of our body that does not have that wounded child in it. We don’t have to look far into the past for that child. We only have to look deeply and we can be in touch with him. The suffering of that wounded child is lying inside us right now in the present moment.
But just as the suffering is present in every cell of our body, so are the seeds of awakened understanding and happiness handed down to us from our ancestors. We just have to use them. We have a lamp inside us, the lamp of mindfulness, which we can light anytime. The oil of that lamp is our breathing, our steps, and our peaceful smile. We have to light up that lamp of mindfulness so the light will shine out and the darkness will dissipate and cease. Our practice is to light up the lamp.
When we become aware that we’ve forgotten the wounded child in ourselves, we feel great compassion for that child and we begin to generate the energy of mindfulness. The practices of mindful walking, mindful sitting, and mindful breathing are our foundation. With our mindful breath and mindful steps, we can produce the energy of mindfulness and return to the awakened wisdom lying in each cell of our body. That energy will embrace us and heal us, and will heal the wounded child in us.
Listening
When we speak of listening with compassion, we usually think of listening to someone else. But we must also listen to the wounded child inside us. Sometimes the wounded child in us needs all our attention. That little child might emerge from the depths of your consciousness and ask for your attention. If you are mindful, you will hear his or her voice calling for help. At that moment, instead of paying attention to whatever is in front of you, go back and tenderly embrace the wounded child. You can talk directly to the child with the language of love, saying, “In the past, I left you alone. I went away from you. Now, I am very sorry.
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Forwarded from Words of the Buddha
I am going to embrace you.” You can say, “Darling, I am here for you. I will take good care of you. I know you suffer so much. I have been so busy. I have neglected you, and now I have learned a way to come back to you.” If necessary, you have to cry together with that child. Whenever you need to, you can sit and breathe with the child. “Breathing in, I go back to my wounded child; breathing out, I take good care of my wounded child.”
You have to talk to your child several times a day. Only then can healing take place. Embracing your child tenderly, you reassure him that you will never let him down again or leave him unattended. The little child has been left alone for so long. That is why you need to begin this practice right away. If you don’t do it now, when will you do it?
When you climb a beautiful mountain, invite your child within to climb with you.
If you know how to go back to her and listen carefully every day for five or ten minutes, healing will take place. When you climb a beautiful mountain, invite your child within to climb with you. When you contemplate the sunset, invite her to enjoy it with you. If you do that for a few weeks or a few months, the wounded child in you will experience healing.
With practice, we can see that our wounded child is not only us. Our wounded child may represent several generations. Our mother may have suffered throughout her life. Our father may have suffered. Perhaps our parents weren’t able to look after the wounded child in themselves. So when we’re embracing the wounded child in us, we’re embracing all the wounded children of our past generations. This practice is not a practice for ourselves alone, but for numberless generations of ancestors and descendants.
Our ancestors may not have known how to care for their wounded child within, so they transmitted their wounded child to us. Our practice is to end this cycle. If we can heal our wounded child, we will not only liberate ourselves, but we will also help liberate whoever has hurt or abused us. The abuser may also have been the victim of abuse. There are people who have practiced with their inner child for a long time who have had a lessening of their suffering and have experienced transformation. Their relationships with their family and friends have become much easier.
We suffer because we have not been touched by compassion and understanding. If we generate the energy of mindfulness, understanding, and compassion for our wounded child, we will suffer much less. When we generate mindfulness, compassion and understanding become possible, and we can allow people to love us. Before, we may have been suspicious of everything and everyone. Compassion helps us relate to others and restore communication. The people around us, our family and friends, may also have a severely wounded child inside. If we’ve managed to help ourselves, we can also help them. When we’ve healed ourselves, our relationships with others become much easier. There’s more peace and more love in us.
Go back and take care of yourself. Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to acknowledge it. Go home and be there for all these things. Practice mindful walking and mindful breathing. Do everything in mindfulness so you can really be there, so you can love.
The Energy of Mindfulness
The energy of mindfulness is the salve that will recognize and heal the child within. But how do we cultivate this energy?
Buddhist psychology divides consciousness into two parts. One part is mind consciousness and the other is store consciousness. Mind consciousness is our active awareness. Western psychology calls it “the conscious mind.” To cultivate the energy of mindfulness, we try to engage our active awareness in all our activities and be truly present with whatever we are doing. We want to be mindful as we drink our tea or drive through the city. When we walk, we want to be aware that we are walking. When we breathe, we want to be aware that we are breathing.
You have to talk to your child several times a day. Only then can healing take place. Embracing your child tenderly, you reassure him that you will never let him down again or leave him unattended. The little child has been left alone for so long. That is why you need to begin this practice right away. If you don’t do it now, when will you do it?
When you climb a beautiful mountain, invite your child within to climb with you.
If you know how to go back to her and listen carefully every day for five or ten minutes, healing will take place. When you climb a beautiful mountain, invite your child within to climb with you. When you contemplate the sunset, invite her to enjoy it with you. If you do that for a few weeks or a few months, the wounded child in you will experience healing.
With practice, we can see that our wounded child is not only us. Our wounded child may represent several generations. Our mother may have suffered throughout her life. Our father may have suffered. Perhaps our parents weren’t able to look after the wounded child in themselves. So when we’re embracing the wounded child in us, we’re embracing all the wounded children of our past generations. This practice is not a practice for ourselves alone, but for numberless generations of ancestors and descendants.
Our ancestors may not have known how to care for their wounded child within, so they transmitted their wounded child to us. Our practice is to end this cycle. If we can heal our wounded child, we will not only liberate ourselves, but we will also help liberate whoever has hurt or abused us. The abuser may also have been the victim of abuse. There are people who have practiced with their inner child for a long time who have had a lessening of their suffering and have experienced transformation. Their relationships with their family and friends have become much easier.
We suffer because we have not been touched by compassion and understanding. If we generate the energy of mindfulness, understanding, and compassion for our wounded child, we will suffer much less. When we generate mindfulness, compassion and understanding become possible, and we can allow people to love us. Before, we may have been suspicious of everything and everyone. Compassion helps us relate to others and restore communication. The people around us, our family and friends, may also have a severely wounded child inside. If we’ve managed to help ourselves, we can also help them. When we’ve healed ourselves, our relationships with others become much easier. There’s more peace and more love in us.
Go back and take care of yourself. Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to acknowledge it. Go home and be there for all these things. Practice mindful walking and mindful breathing. Do everything in mindfulness so you can really be there, so you can love.
The Energy of Mindfulness
The energy of mindfulness is the salve that will recognize and heal the child within. But how do we cultivate this energy?
Buddhist psychology divides consciousness into two parts. One part is mind consciousness and the other is store consciousness. Mind consciousness is our active awareness. Western psychology calls it “the conscious mind.” To cultivate the energy of mindfulness, we try to engage our active awareness in all our activities and be truly present with whatever we are doing. We want to be mindful as we drink our tea or drive through the city. When we walk, we want to be aware that we are walking. When we breathe, we want to be aware that we are breathing.
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Forwarded from Words of the Buddha
Store consciousness, also called root consciousness, is the base of our consciousness. In Western psychology it’s called “the unconscious mind.” It’s where all our past experiences are stored. Store consciousness has the capacity to learn and to process information.
Often our mind is not there with our body. Sometimes we go through our daily activities without mind consciousness being involved at all. We can do many things by means of store consciousness alone, and mind consciousness can be thinking of a thousand other things. For example, when we drive our car through the city, mind consciousness may not be thinking about driving at all, but we can still reach our destination without getting lost or having an accident. That is store consciousness operating on its own.
Consciousness is like a house in which the basement is our store consciousness and the living room is our mind consciousness. Mental formations like anger, sorrow, or joy, rest in the store consciousness in the form of seeds (bija). We have a seed of anger, despair, discrimination, fear, a seed of mindfulness, compassion, a seed of understanding, and so on. Store consciousness is made of the totality of the seeds, and it is also the soil that preserves and maintains all the seeds. The seeds stay there until we hear, see, read, or think of something that touches a seed and makes us feel the anger, joy, or sorrow. This is a seed coming up and manifesting on the level of mind consciousness, in our living room. Now we no longer call it a seed, but a mental formation.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Often our mind is not there with our body. Sometimes we go through our daily activities without mind consciousness being involved at all. We can do many things by means of store consciousness alone, and mind consciousness can be thinking of a thousand other things. For example, when we drive our car through the city, mind consciousness may not be thinking about driving at all, but we can still reach our destination without getting lost or having an accident. That is store consciousness operating on its own.
Consciousness is like a house in which the basement is our store consciousness and the living room is our mind consciousness. Mental formations like anger, sorrow, or joy, rest in the store consciousness in the form of seeds (bija). We have a seed of anger, despair, discrimination, fear, a seed of mindfulness, compassion, a seed of understanding, and so on. Store consciousness is made of the totality of the seeds, and it is also the soil that preserves and maintains all the seeds. The seeds stay there until we hear, see, read, or think of something that touches a seed and makes us feel the anger, joy, or sorrow. This is a seed coming up and manifesting on the level of mind consciousness, in our living room. Now we no longer call it a seed, but a mental formation.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I take refuge to the Buddha.
I take refuge to the Dhamma.
I take refuge to the Sangha.
बुद्धं शरणं गच्छामि।
धर्मं शरणं गच्छामि।
संघं शरणं गच्छामि।
බුදුන් සරණං ගච්ඡාමි
ධම්මං සරණං ගච්ඡාමි
සංඝං සරණං ගච්ඡාමි
ข้าพเจ้าขอพึ่งพระพุทธเจ้า
ข้าพเจ้าขอพึ่งพระธรรม
ข้าพเจ้าขอพึ่งพระสงฆ์
မြတ်စွာဘုရားကို ဆည်းကပ်ပါ၏။
တရား၌ ခိုလှုံပါ၏။
သံဃာ၌ ခိုလှုံပါ၏။
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I take refuge to the Buddha.
I take refuge to the Dhamma.
I take refuge to the Sangha.
बुद्धं शरणं गच्छामि।
धर्मं शरणं गच्छामि।
संघं शरणं गच्छामि।
බුදුන් සරණං ගච්ඡාමි
ධම්මං සරණං ගච්ඡාමි
සංඝං සරණං ගච්ඡාමි
ข้าพเจ้าขอพึ่งพระพุทธเจ้า
ข้าพเจ้าขอพึ่งพระธรรม
ข้าพเจ้าขอพึ่งพระสงฆ์
မြတ်စွာဘုရားကို ဆည်းကပ်ပါ၏။
တရား၌ ခိုလှုံပါ၏။
သံဃာ၌ ခိုလှုံပါ၏။
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Free Buddhism Dharma ebook
Dhammapada, A practical guide to right living
By Venerable Sri Acharya Buddharakkhita
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN182.pdf
===
Dhammapada, A practical guide to right living
By Venerable Sri Acharya Buddharakkhita
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN182.pdf
===
👍1🏆1
Free Buddhism Dharma ebook
Dhammapada, A practical guide to right living
By Venerable Sri Acharya Buddharakkhita
From ancient times to the present, the Dhammapada has been regarded as the most succinct expression of the Buddha's teaching. In the countries following Theravada Buddhism, it is a guide book for everyday life. Even withdrawn contemplatives must possess a copy of the book. Yet the admiration of Dhammapada has not been confined to followers of Buddhism. Wherever it has become known its aphoristic wisdom and stirring message have won veneration of all.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN182.pdf
===
Dhammapada, A practical guide to right living
By Venerable Sri Acharya Buddharakkhita
From ancient times to the present, the Dhammapada has been regarded as the most succinct expression of the Buddha's teaching. In the countries following Theravada Buddhism, it is a guide book for everyday life. Even withdrawn contemplatives must possess a copy of the book. Yet the admiration of Dhammapada has not been confined to followers of Buddhism. Wherever it has become known its aphoristic wisdom and stirring message have won veneration of all.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN182.pdf
===
❤1💯1