Free Buddha Dharma ebook

Mindfulness, Bliss and Beyond
By Ajahn Brahm

This book has three purposes. First, it serves as a course in Buddhist meditation. Meditators who read the book carefully and carry out its instructions conscientiously will receive a progressive and complete course in meditation, one ultimately based on the traditions and sometimes even the actual words of the Buddha himself. These profound, time-honored teachings are presented here in a manner that is compatible with Western thought.

Second, this book is a troubleshooting guide. It is structured to help surmount specific problems in practice. If, for example, ill will is an obstruction, the reader can turn to chapter 3, “The Hindrances to Meditation I,” where one finds the advice to practice loving-kindness meditation (metta) to overcome ill will. Other problem-solving advice is less common—even rare and hard to come by. Chapter 5, “The Quality of Mindfulness,” is a good example. The details of how to set up a “gatekeeper” to both monitor and protect your meditation are invaluable instructions.

The third function of this book is to enable readers to explore aspects of Buddhist meditation that they know little about. It provides information that may be hard to find. Chapters 9–12 on the deep states of meditation bliss (jhana) are a good example. Although the jhanas are fundamental to the Buddha’s meditation instructions, they are generally not well understood these days.

Free download available:
https://static.sariputta.com/pdf/tipitaka/208/Ajahn_Brahm-Mindfulness_Bliss_and_Beyond-Chapters1-4_pdf.pdf
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Dhammapada Verse 286
Mahadhanavanija Vatthu

Idha vassam vasissami
idha hemantagimhisu
iti balo vicinteti
antarayam na bujjhati.

Verse 286: "Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).

The Story of Mahadhana, a Merchant

While residing at the Jetavana monastery, the Buddha uttered Verse (286) of this book, with reference to Mahadhana, a merchant from Baranasi.

Once, a merchant from Baranasi came to a festival in Savatthi with five hundred carts fully loaded with textiles and other merchandise. When he reached a river bank near Savatthi the river was in spate; so he could not cross the river. He was held up for seven days as it was raining hard and the water did not subside. By that time, he was already late for the festival, and there was no need for him to cross the river.

Since he had come from a long distance he did not want to return home with his full load of merchandise. So he decided to spend the rainy season, the cold season and the hot season in that place and said so to his assistants. The Buddha while going on an alms-round knew the decision of the merchant and he smiled. Ananda asked the Buddha why he smiled and the Buddha replied, "Ananda, do you see that merchant? He is thinking that he would stay here and sell his goods the whole year. He is not aware that he would die here in seven days' time. What should be done should be done today. Who would know that one would die tomorrow? We have no date fixed with the King of Death. For one who is mindful by day or by night, who is not disturbed by moral defilements and is energetic, to live for just one night is a well-spent life."

Then the Buddha sent Ananda to Mahadhana, the merchant. Ananda explained to Mahadhana that time was running out for him, and that he should practise mindfulness instead of being negligent. On learning about his impending death, Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha and other bhikkhus for alms-food. On the seventh day, the Buddha expounded a discourse in appreciation (anumodana).

Then the Buddha spoke in verse as follows:
Verse 286: "Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).

At the end of the discourse Mahadhana the merchant attained Sotapatti Fruition. He followed the Buddha for some distance and returned. On his return, he had a severe headache and passed away soon after. Mahadhana was reborn in the Tusita deva world.


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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:


https://news.1rj.ru/str/ajahnchah_buddhism
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Buddhists offered food as "amisa dana" to the monk during collecting alms food or "pindacara"

Free Buddhism Dharma ebook


I Wonder Why
Answers to common questions about Buddhism in everyday English.
By Venerable Thubten Chodron

Written in clear and engaging language, this book presents the Buddhist approach to the fundamental issues and concerns of daily life that any modern individual may have. Common misconceptions about Buddhism are also addressed. I Wonder Why provides a foundation for beginning students as well as a useful refresher for more senior students.

Free download here:

https://thubtenchodron.org/wp-content/uploads/2018/08/i-Wonder-Why-2018.pdf

https://ftp.budaedu.org/ebooks/pdf/EN255.pdf

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Monks circumambulating the highest stupa of Borobudur temple, Java island, Indonesia.

Dhammapada Verse 287
Kisagotami Vatthu

Tam puttapasusammattam
byasattamanasam naram
suttam gamam mahoghova
maccu adaya gacchati.

Verse 287: The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.

The Story of Kisagotami*

While residing at the Jetavana monastery, the Buddha uttered Verse (287) of this book, with reference to Kisagotami, the daughter of a rich man from Savatthi.

Kisagotami came to the Buddha as she was stricken with grief due to the death of her only son. To her the Buddha said, "Kisagotami, you think you are the only one who has lost a son. Death comes to all beings; before their desires are satiated Death takes them away."

Then the Buddha spoke in verse as follows:
Verse 287: The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.

At the end of the discourse Kisagotami attained Sotapatti Fruition.

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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:

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Free Buddhism Dharma ebook

Buddhism - One Man's Search
By Jonathan Davison

A simplified and concise Buddha's teachings and prayers.

I, Jonathan Davison, use this book on a daily basis, to help guide my thoughts and actions throughout the day.

Buddhism has made a profound change to my life. It has taught me that no matter how big the challenge, the circumstances surrounding it or how many obstacles are placed in my path, I can always see that there is good in every person, and that renews my faith in humanity.

I hope that you will find an inner peace...

May the Buddha and his Dharma help you throughout your life!
May all beings be blessed by the three Jewels!
May the planet be at peace, and the earthstay beautiful!
May all beings be happy!
May all have good fortune!

Free download here:

https://ftp.budaedu.org/ebooks/pdf/EN223.pdf
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‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti.

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

Vatthasutta, Majjhima Nikaya 7

Kisagotami and the mustard seeds parable

Kisagotami Vatthu
Dhammapada verse 114, Samyutta Nikaya 5.3

https://news.1rj.ru/str/dhammapadas/1037

The Great Stupa Ruwanweli Maha Seya, Anuradhapura, Sri Lanka

Dhammapada Verses 288 and 289
Patacara Vatthu

Na santi putta tanaya
na pita napi bandhava
antakena' dhipannassa
natthi natisu tanata.

Etamatthavasam natva
pandito silasamvuto
nibbanagamanam maggam
khippameva visodhaye.

Verse 288: Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.

Verse 289: Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.

The Story of Patacara*

While residing at the Jetavana monastery, the Buddha uttered Verses (288) and (289) of this book, with reference to Patacara, the daughter of a rich man from Savatthi.

As Patacara had lost her husband and her two sons, as well as her parents and three brothers almost at the same time, she was driven to near insanity. When she approached the Buddha, he said to her, "Patacara, sons and daughters cannot look after you; so even if they are alive they do not exist for you. The wise man observes morality (sila) and clears (the obstacles to) the Path leading to Nibbana."

Then the Buddha spoke in verse as follows:

Verse 288: Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.


Verse 289: Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.

At the end of the discourse Patacara attained Sotapatti Fruition.

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Buddha dharma teachings channel:

https://news.1rj.ru/str/lorddivinebuddha
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The Sign of the Renunciant

On being a “sometimes secular” religious Buddhist—as a monk
By former Bhikkhu Santi

Excerpted and adapted from the discussion Secular Buddhism and the Timeless: A Conversation with Stephen Batchelor and former Bhikkhu Santi, which took place at Yale University on April 21, 2024.

Yes, you can be secular and religious. Everyone has a religion. You might be part of an organized religion, or you might reject organized religion, and that’s part of your religion. We all have, to paraphrase the American writer David Foster Wallace, something we bow down to. We have some system of beliefs that we regard as the true ones—the ones that aren’t just beliefs but that we feel are actually true. Well, that’s your religion.

For me, the forms of monastic Buddhism are not articles of faith. They’re not markers of some set of beliefs. One of the things that especially attracted me to monastic Buddhism is that there is no requirement of faith. There is no requirement of belief for monks. It’s a very different form of monasticism from the Christian forms, although I admire many Christian monastics deeply. The idea for me as a sometimes secular monk—as a sometimes secular religious Buddhist practitioner—is to find a way to bring into monastic practice my own personal inquiry into the nature of things—what we call the dharma. It’s to find a way to reconcile monastic practice with what I understand as a modern person, a person whose psychology was shaped by all the factors of modernity including a commitment to science, a commitment to many of the small “l” liberal values like the questioning of hierarchy, and my commitments to various human rights and forms of human association.

When I went to the monastery, I encountered a lot of orthodoxy … and I was willing, for some years, to just overlook it. I was deeply into my personal meditation practice, and I was willing to, in some senses, check my values at the door with regard to those secular commitments. But, as I developed, that became less tenable, and I took advantage of the emphasis on the Buddhist path of developing independence in the practice. We have this very strict, structured training, but it aims at making us independent of any teacher.

We have this very strict, structured training, but it aims at making us independent of any teacher.

Religious Buddhists take refuge. That’s the basic concept—call it the religious part. We take refuge in the teachings of the Buddha. We take refuge in our understanding of the nature of things (the dharma). And we take refuge in the institution of Buddhism, or the sangha, as a kind of vehicle of the teachings.

But instrumental and essential to the Buddhist path is the recognition that we actually aren’t all one thing or all another thing. I noticed in myself—especially early on in my personal liberation from the more orthodox aspects of monastic practice—a kind of fieriness that came in when I thought about my secular principles and values. I had to get doctrinaire about my own ideas, my own interpretations, in order to free myself from the sort of entrained subservient attitude that was expected early on in my monastic training. But as I moved on, I realized that, you know, that too was a kind of attachment. In fact, most people aren’t really living on the philosophical plain, most people aren’t wrestling with deep questions and deep issues on a day-to-day basis, yet many people are doing just fine. Many people are quite able to square themselves with the world and live meaningful, full, purposeful lives without having to take strong stands on this set of values or that set of ethical commitments. I didn’t always need that fieriness. It didn’t always serve me.… So I eased off a bit. Now I only assert my secularity sometimes.

Yes, it can be challenging to be a monk in the modern world. But there is one key function of presenting as a monk that I think is still alive in the world—and of service to it. It’s called the sign of the samana, or the sign of the renunciant.

I know it’s still alive because it worked on me when I encountered monks early on in my Buddhist practice, after I became a meditator. It’s the impact of seeing a monastic—a monk in his or her ochre robes, with shaved head and alms bowl. At best, it’s an image of uplift and spiritual potential—in particular, the potential of renunciation.

Probably the defining feature of monastic practice, in contrast to lay practice, is the emphasis on renunciation. Though in some respects, we’re all renunciants, right? We all exercise restraint in making our choices in life. We all forgo what we want, often moment to moment. We resist impulses to do things that aren’t good for us, and that’s a kind of renunciation—not having that third drink or not getting behind the wheel if we do. That’s kind of what makes the world work, if you think about it, in terms of most people being decent, good people. That’s renunciation in action in the lay world.

But for a monk … we undertake unnecessary renunciations, renunciations that go beyond basic delayed gratification and impulse control. We take on renunciations that further our project of turning against what’s called “the stream of the world,” the force of samsara, the turning of the wheel of desire. We take on renunciations, like all dressing the same, so that we’re not so attractive to people. You know from one look at me, I’m not looking for a date. In forgoing our most basic desires, we greatly heighten our ability to see them, and by seeing them, to do the work of freeing ourselves from them. This doesn’t mean eliminating them or never enjoying things. It means giving ourselves the level of awareness that lets us choose. That’s what freedom is, ultimately. As monks, we commit ourselves to doing that work full-time, to making it the central project of our lives. And I think for many people, this renunciatory ideal is alive in the figure of the monk.

There are eras and times in the world when the figure is corrupted, when monks have behaved really badly. You read about the fleets of Rolls-Royces, and you think the whole thing is corrupt, or it becomes extremely ossified and bound by orthodoxy and it stops making any sense. And then that image is tarnished. But throughout Buddhist history, there has been renewal after renewal. Renewal lies at the origin of most or even all of the Buddhist orders and sects. So I believe that the sign of the samana is something that’s valuable to keep bringing into the world. I often have people stop me, and we have really beautiful conversations. I think that’s worth pursuing.
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Formerly Bhikkhu Santi is a recently disrobed monk in the Thai Forest Tradition, a meditation-centered branch of Theravada Buddhism. He teaches meditation and writes on the intersections of Buddhism, modernity, personal life, and other spiritual themes. Currently based in western Massachusetts, with no fixed abode, he lives on freewill offerings. Learn more at
findingsanti.org.

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Dhammapada, beloved and favorite teachings of the Buddha channel:

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