But the truth is that staying with the teacher is best. Staying with Luangta created the feeling of being one of his children. Luangta took care of everything. He made sure that we were comfortable and that we did not have to participate in unnecessary activities.

This is why, when we were first ordained, we needed to stay put, because kilesas tend to want to take us elsewhere. We had to conquer this wanting first, because if it kept dragging us around, there would be no stopping. Thus the Vinaya demands that we stay with the first teacher for five years. All the monks staying with Luangta during my time there knew that once they started their stay, they had to remain for the entire five-year duration. Except for the morning alms round, they were not to go anywhere else, because there were no invitations at that time.

If we could remember that Luangta was our true teacher and that staying with him would be beneficial, we would be able to endure. If he did not want us there, he would probably ask the police to take us away. He always said things to provoke us, to test how much our minds could endure. If we did something incorrectly, he would say whatever he had to say. If he held back, that would be to our detriment. He therefore tested our minds to see if we could take the abrasiveness. So if we reflected on the benefits we were deriving now that we were staying with Luangta, we could endure and become more resilient through his efforts. Without endurance, the spiritual perfections, or parami, cannot be cultivated. Having khanti parami, or patience, is a must, understand? Without it, we will be torn to pieces when we encounter Mara. There has to be Mara to compel us to cultivate our parami for protection; we cultivate khanti so we will not suffer. Wisdom hasnʼt yet arisen, so if we want to be smart, we have to look for suffering. When we face suffering, we will have to find the way to solve it. Only then can wisdom arise.

Wisdom isnʼt something that others can give to us. While they can teach us, it remains words and external knowledge. But when it comes to the crunch, we have to make wisdom arise ourselves. We can take what we have learned as a means to give rise to wisdom, but we have to do the work. If we didnʼt face suffering, we wouldnʼt have to find a solution. Similarly, if we didnʼt have to take an exam, we wouldnʼt study. Only when we have to take an exam, would we have to figure out how best to tackle it. After thinking it through, we can then take the exam. This is wisdom. When suffering arises, we solve it by extinguishing the suffering in our mind. This is wisdom that knows that this particular suffering will not arise again within us. We resolve suffering using wisdom. So whoever wants to develop wisdom must then look for suffering. If they look for happiness, they will only get kilesas: confusion, attachment, and craving for happiness to last. But there isnʼt any happiness that can last; it can change at any time.

This article was excerpted and adapted from Phra Ajahn Suchart Abhijato’s autobiography, Beyond Birth, and was republished with permission from Phra Ajahn Suchart Abhijato at Wat Yannasangwararam.

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Phra Ajahn Suchart Abhijato is a Thai Forest Tradition monk and teacher at Wat Yannasangwararam in Chonburi, Thailand. His books include My Way (2014), Beyond Birth (2021), and the series, Dhamma for the Asking.

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Dhammapada Verses 294 and 295
Lakundaka Bhaddiya Vatthu

Mataram pitaram hantva
rajano dye ca khattiye
rattham sanucaram hantva
anigho yati1 brahmano.

Mataram pitaram hantva
rajano dve ca sotthiye
veyagghapancamam2 hantva
anigho yati brahmano.

Verse 294: Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.

Verse 295: Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.

1. anigho yati: goes unharmed, i.e., liberated from the round of rebirths (samsara).

2. veyagghapancamam: veyaggha + pancamam, i.e., like a tiger + the fifth. There are five hindrances, nivaranas. The reference here is to the fifth hindrance, viz., doubt (vicikiccha).

The Story of Thera Bhaddiya, the Short One

While residing at the Jetavana monastery, the Buddha uttered Verses (294) and (295) of this book, with reference to Thera Bhaddiya who was also known as Lakundaka Bhaddiya because of his short stature.

On one occasion, some bhikkhus came to visit and pay homage to the Buddha at the Jetavana monastery. While they were with the Buddha, Lakundaka Bhaddiya happened to pass by not far from them. The Buddha called their attention to the short thera and said to them, "Bhikkhus, look at that thera. He has killed both his father and his mother, and having killed his parents he goes about without any dukkha." The bhikkhus could not understand the statement made by the Buddha. So, they entreated the Buddha to make it clear to them and the Buddha explained the meaning to them.

In the above statement, the Buddha was referring to an arahat, who had eradicated craving, conceit, wrong beliefs, and attachment to sense bases and sense objects. The Buddha had made the statement by means of metaphors. Thus, the terms 'mother' and 'father' are used to indicate craving and conceit respectively. The Eternity-belief (Sassataditthi) and Annihilation-belief (Ucchedaditthi) are likened to two kings, attachment is likened to a revenue officer and the sense bases and sense objects (the ajjhatta and bahiddha ayatanas) are likened to a kingdom.

After explaining the meaning to them, the Buddha spoke in verse as follows:

Verse 294: Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.


Verse 295: Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.

At the end of the discourse the visiting bhikkhus attained arahatship.


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Buddha dharma teachings channel:

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...“Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering...‘Unshakable is the liberation of my mind. This is my last birth. Now there is no more renewed existence.’”

Excerpts from Samyuta Nikaya 56.11 Dhammacakkappavattana Sutta

Big Buddha of Fu Guang Shan monastery, Kaohsiung City, Formosa island.

Free Buddha Dharma ebook

THE WAY TO THE HAPPINESS OF PEACE
Understanding the Basics of Insight Meditation
By Sayadaw U Pandita

THE WAY TO THE HAPPINESS OF PEACE was published many years ago under a different noscript of THE PRINCIPLES OF SATIPATTHANA VIPASSANA. They were talks given by Sayadaw U Pandita bhivamsa in Myanmar. It has now been re-edited by Bodhisara and Sumangalo for republished.

This collection of talks is comprehensive teaching of the Buddhist practice in brief. The Dhamma is timeless. That which has been said then is still as relevant to us today. What has been learnt has to be learnt by newcomers to the practice. For the veterans, they should have frequent reminders of what has been said before.

May all who come to the Dhamma put it into practice and reap its benefits to the best of their ability.

Free download here:

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===

Dhammapada Verses 296 to 301
Darusakatikaputta Vatthu

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam buddhagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam dhammagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam samghagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam kayagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
ahimsaya rato mano.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
bhavanaya rato mano.

Verse 296: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.

Verse 297: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.

Verse 298: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha.

Verse 299: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.

Verse 300: Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless).

Verse 301: Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all).

The Story of a Wood-Cutter's Son

While residing at the Jetavana monastery, the Buddha uttered Verses (296) to (301) of this book, with reference to the son of a wood-cutter.

Once in Rajagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the oxen were missing, the wood-cutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.

The wood-cutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two ogres came to frighten him and to harm him. When one of the ogres pulled at the leg of the boy, he cried out, "I pay homage to the Buddha (Namo Buddhassa)". Hearing those words from the boy, the ogres got frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisara. The two ogres then fed the boy as if he were their own son. At the palace, the ogre left a written message concerning the royal food-tray; and this message was visible only to the king.

In the morning, the king's men discovered that the royal food-tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The king's men found the royal food-tray among the firewood in the cart. They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa", when the ogre pulled at his leg in the night.

The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha, the only dhamma that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" To him the Buddha replied, "O king, my disciple! There are six things, mindfulness of which is a good protection against evil and danger."

Then the Buddha spoke in verse as follows:

Verse 296: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.


Verse 297: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.


Verse 298: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha.


Verse 299: Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.


Verse 300: Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless).


Verse 301: Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all).

At the end of the discourse the boy and his parents attained Sotapatti Fruition. Later they joined the Order and eventually they became arahats.


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Big Amitabha Buddha, Eastern Forest Donglin Temple, Mount Lu, Jiujiang, Jiangxi province, China.

Giant White Buddha statue containing holy relics, Wat Phra That Pu Jae Buddhist temple, Phrae province, Thailand.

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; & that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
"What is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Samyutta Nikaya 56 :
Dhammacakkappavattana Sutta

Dhammapada Verse 302
Vajjiputtakabhikkhu Vatthu

Duppabbajjam durabhiramam
duravasa ghara dukha
dukkho' samanasamvaso
dukkhanupatitaddhagu
tasma na caddhagu siya
na ca dukkhanupatito siya.

Verse 302: It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again.

The Story of the Bhikkhu from the Country of the Vajjis

While residing at the Veluvana monastery, the Buddha uttered Verse (302) of this book, with reference to a bhikkhu from Vesali, a city in the country of the Vajjis.

On the night of the full moon day of Kattika, the people of Vesali celebrated the festival of the constellations (Nakkhatta) on a grand scale. The whole city was lit up, and there was much merry-making with singing, dancing, etc. As he looked towards the city, standing alone in the monastery, the bhikkhu felt lonely and dissatisfied with his lot. Softly, he murmured to himself, "There can be no one whose lot is worse than mine". At that instant, the spirit guarding the woods appeared to him, and said, "those beings in niraya envy the lot of the beings in the deva world; so also, people envy the lot of those who live alone in the woods." Hearing those words, the bhikkhu realized the truth of those words and he regretted that he had thought so little of the lot of a bhikkhu.

Early in the morning the next day, the bhikkhu went to the Buddha and reported the matter to him. In reply, the Buddha told him about the hardships in the life of all beings.

Then the Buddha spoke in verse as follows:
Verse 302: It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again.

At the end of the discourse the bhikkhu attained arahatship.

===
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Free Buddha Dharma ebook

Four Nutriments of Life
An Anthology of Buddhist Texts
By Nyanaponika Thera

All beings subsist on nutriment” — this, according to the Buddha, is the one single fact about life that, above all, deserves to be remembered, contemplated and understood.
If understood widely and deeply enough, this saying of the Buddha reveals indeed a truth that leads to the root of all existence and also to its uprooting. Here, too, the Buddha proved to be one who “saw to the root of things” (múla-dassávì). Hence, it was thought useful to collect his utterances on the subject of nutriment (áhára), together with the instructive explanations by the teachers of old, the commentators of the Páli noscriptures.

Free download available:
https://www.accesstoinsight.org/lib/authors/nyanaponika/wheel105.pdf

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Big Buddhas of Wat Pha Sorn Kaew Buddhist temple, Phetchabun, Thailand symbolizing the five Buddhas of the past and future, Krakucchanda Buddha, Konagamana Buddha, Kassapa Buddha, Gautama Buddha and Metteya Buddha.

Dhammapada Verse 303
Cittagahapati Vatthu

Saddho silena sampanno
yaso bhogasamappito
yam yam padesam bhajati
tattha tattheva pujito.

Verse 303: He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.

The Story of Citta, the Householder

While residing at the Jetavana monastery, the Buddha uttered Verse (303) of this book, with reference to Citta, a householder of Macchikasanda town.

Citta, after hearing the Dhamma expounded by the Venerable Sariputta, attained Anagami Magga and Phala. One day, Citta loaded five hundred carts with food and other offerings for the Buddha and his disciples, and left for Savatthi, accompanied by three thousand followers. They travelled at the rate of one yojana a day and reached Savatthi at the end of a month. Then Citta went ahead with five hundred of his companions to the Jetavana monastery. While he was paying obeisance to the Buddha, masses of flowers dropped miraculously from above like showers of rain. Citta stayed at the monastery for one whole month, offering alms-food to the Buddha and the bhikkhus and also feeding his own party of three thousand. All this time, the devas were replenishing his stock of food and other offerings.

On the eve of his return journey, Citta put all the things he had brought with him in the rooms of the monastery as offerings to the Buddha. The devas then filled up the empty carts with various items of priceless things. The Venerable Ananda, seeing how Citta's riches were being replenished, asked the Buddha, "Venerable Sir! is it only when Citta approached you that he is blessed with all these riches? Is he similarly blessed when he goes somewhere else?" To him the Buddha replied, "Ananda, this disciple is fully endowed with faith and generosity; he is also virtuous and his reputation spreads far and wide. Such a one is sure to be revered and showered with riches wherever he goes."

Then the Buddha spoke in verse as follows:
Verse 303: He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.

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


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Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand

Jack Kornfield