Forwarded from Words of the Buddha
The Crystal Sanctuary (Hall of mirrors) at the Crystal Temple, Wat Tha Sung Buddhist temple complex, Uthai Thani, Thailand.
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Forwarded from Words of the Buddha
Story of Angulimala
So I have heard. At one time the Buddha was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.
Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Angulimala. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering people, and he wore their fingers as a necklace.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Savatthi for alms. Then, after the meal, on his return from almsround, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Angulimala.
The cowherds, shepherds, farmers, and travelers saw him on the road, and said to him, “Don’t take this road, ascetic. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. He has laid waste to villages, towns, and countries. He is constantly murdering people, and he wears their fingers as a necklace. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by Aṅgulimāla’s hand.” But when they said this, the Buddha went on in silence.
For a second time … and a third time, they urged the Buddha to turn back.
But when they said this, the Buddha went on in silence.
The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “Oh, how incredible, how amazing! People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by my hand. But still this ascetic comes along alone and unaccompanied, like a conqueror. Why don’t I take his life?”
Then Angulimala donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.
Then Angulimala thought, “Oh, how incredible, how amazing! Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them. But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”
He stood still and said, “Stop, stop, ascetic!”
“I’ve stopped, Angulimala —now you stop.”
Then Angulimala thought, “These Sakyan ascetics speak the truth. Yet while walking the ascetic Gotama says: ‘I’ve stopped, Angulimala —now you stop.’ Why don’t I ask him about this?”
Then he addressed the Buddha in verse:
“While walking, ascetic, you say ‘I’ve stopped.’ And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?”
“Angulimala, I have forever stopped—I’ve laid aside violence towards all creatures. But you can’t stop yourself
from harming living creatures;
that’s why I’ve stopped, but you have not.”
“Oh, at long last a renowned great seer, an ascetic has followed me into this deep wood. Now that I’ve heard your verse on Dhamma, I shall live without evil.”
With these words,
the bandit hurled his sword and weapons
down a cliff into an abyss. He venerated the Holy One’s feet, and asked him for the going forth right away.
Then the Buddha, the compassionate great seer, the teacher of the world with its gods, said to him, “Come, monk!” And with that he became a monk.
Excerpts from Majjhima Nikaya 86: Angulimala sutta
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
So I have heard. At one time the Buddha was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.
Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Angulimala. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering people, and he wore their fingers as a necklace.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Savatthi for alms. Then, after the meal, on his return from almsround, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Angulimala.
The cowherds, shepherds, farmers, and travelers saw him on the road, and said to him, “Don’t take this road, ascetic. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. He has laid waste to villages, towns, and countries. He is constantly murdering people, and he wears their fingers as a necklace. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by Aṅgulimāla’s hand.” But when they said this, the Buddha went on in silence.
For a second time … and a third time, they urged the Buddha to turn back.
But when they said this, the Buddha went on in silence.
The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “Oh, how incredible, how amazing! People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by my hand. But still this ascetic comes along alone and unaccompanied, like a conqueror. Why don’t I take his life?”
Then Angulimala donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.
Then Angulimala thought, “Oh, how incredible, how amazing! Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them. But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”
He stood still and said, “Stop, stop, ascetic!”
“I’ve stopped, Angulimala —now you stop.”
Then Angulimala thought, “These Sakyan ascetics speak the truth. Yet while walking the ascetic Gotama says: ‘I’ve stopped, Angulimala —now you stop.’ Why don’t I ask him about this?”
Then he addressed the Buddha in verse:
“While walking, ascetic, you say ‘I’ve stopped.’ And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?”
“Angulimala, I have forever stopped—I’ve laid aside violence towards all creatures. But you can’t stop yourself
from harming living creatures;
that’s why I’ve stopped, but you have not.”
“Oh, at long last a renowned great seer, an ascetic has followed me into this deep wood. Now that I’ve heard your verse on Dhamma, I shall live without evil.”
With these words,
the bandit hurled his sword and weapons
down a cliff into an abyss. He venerated the Holy One’s feet, and asked him for the going forth right away.
Then the Buddha, the compassionate great seer, the teacher of the world with its gods, said to him, “Come, monk!” And with that he became a monk.
Excerpts from Majjhima Nikaya 86: Angulimala sutta
===
Words of the Buddha channel:
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===
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Dhammapada Verse 305
Ekaviharitthera Vatthu
Ekasanam ekaseyyam
eko caramatandito
eko damayamattanam
vanante ramito siya.
Verse 305: He who sits alone, lies down alone, walks1 alone, in diligent practice, and alone tames himself should find delight in living in the forest.
1. All these postures are connected with the cultivation of Insight Development. (The Commentary)
The Story of the Thera Who Stayed Alone
While residing at the Jetavana monastery, the Buddha uttered Verse (305) of this book, with reference to a bhikkhu who stayed by himself. Because he usually stayed alone, he was known as Thera Ekavihari.
Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by himself. All alone, he would sleep or lie down, or stand, or walk. Other bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha did not blame him; instead he said, "Yes, indeed, my son has done well; for, a bhikkhu should stay in solitude and seclusion".
Then the Buddha spoke in verse as follows:
Verse 305: He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself should find delight in living in the forest.
End of Chapter Twenty-One: Miscellaneous
===
Buddha dharma teachings channel:
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===
Ekaviharitthera Vatthu
Ekasanam ekaseyyam
eko caramatandito
eko damayamattanam
vanante ramito siya.
Verse 305: He who sits alone, lies down alone, walks1 alone, in diligent practice, and alone tames himself should find delight in living in the forest.
1. All these postures are connected with the cultivation of Insight Development. (The Commentary)
The Story of the Thera Who Stayed Alone
While residing at the Jetavana monastery, the Buddha uttered Verse (305) of this book, with reference to a bhikkhu who stayed by himself. Because he usually stayed alone, he was known as Thera Ekavihari.
Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by himself. All alone, he would sleep or lie down, or stand, or walk. Other bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha did not blame him; instead he said, "Yes, indeed, my son has done well; for, a bhikkhu should stay in solitude and seclusion".
Then the Buddha spoke in verse as follows:
Verse 305: He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself should find delight in living in the forest.
End of Chapter Twenty-One: Miscellaneous
===
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Heightened Mind: Dhamma Talks of Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu.
In previous collections of Ajaan Lee’s talks, the main focus has been on technique. Here the focus is more on attitudes to bring to the practice of concentration. As he once said, the three trainings are like posts supporting a bridge over a river. The posts on the near shore and far—virtue and discernment—are not that hard to set in place, for they lie in shallow water away from the main current of the river. The posts in the middle of the river—concentration—are the ones requiring special effort, and so they need to be treated in depth.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/TheHeightenedMind_181215.pdf
===
The Heightened Mind: Dhamma Talks of Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu.
In previous collections of Ajaan Lee’s talks, the main focus has been on technique. Here the focus is more on attitudes to bring to the practice of concentration. As he once said, the three trainings are like posts supporting a bridge over a river. The posts on the near shore and far—virtue and discernment—are not that hard to set in place, for they lie in shallow water away from the main current of the river. The posts in the middle of the river—concentration—are the ones requiring special effort, and so they need to be treated in depth.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/TheHeightenedMind_181215.pdf
===
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Forwarded from Words of the Buddha
Monks carrying holy relics for grand pooja at Borobudur temple, Java island, Indonesia.
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Dhammapada Verse 306
Sundariparibbajika Vatthu
Abhutavadi nirayam upeti
yo vapi katva na karomi caha
ubhopi te pecca sama bhavanti
nihinakamma manuja parattha.
Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.
The Story of Sundari the Wandering Female Ascetic
While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic.
As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."
Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.
The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows:
Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.
Sundariparibbajika Vatthu
Abhutavadi nirayam upeti
yo vapi katva na karomi caha
ubhopi te pecca sama bhavanti
nihinakamma manuja parattha.
Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.
The Story of Sundari the Wandering Female Ascetic
While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic.
As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."
Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.
The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows:
Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.
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The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. The king then sent for the non-Buddhist ascetics, and they finally confessed their role in the murder of Sundari. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We are the ones who killed Sundari. We have falsely accused the disciples of Gotama just to bring disgrace on Gotama.
The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.
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Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Vajrayana Tantrayana Buddhism channel:
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===
The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.
===
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
Vajrayana Tantrayana Buddhism channel:
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Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Who is the individual like a line drawn in stone? It’s an individual who is often angry, & their anger lingers for a long time. It’s like a line drawn in stone, which isn’t quickly worn away by wind & water, but lasts for a long time. In the same way, an individual is often angry, & their anger lingers for a long time.
... like a line drawn in sand? It’s someone is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind & water, & doesn’t last long. In the same way, someone is often angry, but their anger doesn’t linger long.
... like a line drawn in water? It’s someone who, though spoken to by someone in a rough, harsh, & disagreeable manner, still stays in touch, interacts with, & greets them. It’s like a line drawn in water, which vanishes right away, & doesn’t last long. In the same way, someone, though spoken to by someone in a rough, harsh, & disagreeable manner, still stays in touch, interacts with, & greets them.
AN 3.123 : Lekha sutta
... like a line drawn in sand? It’s someone is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind & water, & doesn’t last long. In the same way, someone is often angry, but their anger doesn’t linger long.
... like a line drawn in water? It’s someone who, though spoken to by someone in a rough, harsh, & disagreeable manner, still stays in touch, interacts with, & greets them. It’s like a line drawn in water, which vanishes right away, & doesn’t last long. In the same way, someone, though spoken to by someone in a rough, harsh, & disagreeable manner, still stays in touch, interacts with, & greets them.
AN 3.123 : Lekha sutta
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Free Buddhism Dharma ebook
The Illustrated Dhammapada
By Venerable K. Sri Dhammananda
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN214.pdf
===
The Illustrated Dhammapada
By Venerable K. Sri Dhammananda
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN214.pdf
===
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Free Buddhism Dharma ebook
The Illustrated Dhammapada
By Venerable K. Sri Dhammananda
The stories recorded in the Dhammapada give us a vivid picture of the Supreme Teacher. Among the Buddha's lay disciples were kings like Bimbisara and Pasenadi; millionaires like Anātha Pindika, courtesans like Sirima, together with a host of ordinary citizens: barbers, goldsmiths, elephant trainers, acrobats, slaves, hunters, fishermen, florists, butchers, weavers and boatmen. Many benefited from his teachings. Some went on their own way, unable to gain anything.
The stories of the Dhammapada have touched the hearts and minds of mankind because they deal with true human feelings. They have pathos, as when Patacara lost her whole family in a series of accidents: they have humour as when we are told that a monk who repeatedly rejoined the Order had his head shaved so many times that it was 'like a whetting stone'; they have romance, as when Nanda pines for the bride he has left behind to join the Order; they have intrigue, as when the heretics employ a courtesan to accuse the Buddha of adultery and as when Magandiya successfully plots against the death of saintly queen who is a follower of the Buddha; they have politics, as when the Buddha's relatives are poised for battle on both sides ofthe Rohini river because of a quarrel over irrigation and they have drama, as when Devadatta tries repeatedly to battle the Buddha for supremacy and meets a woeful end.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN214.pdf
===
The Illustrated Dhammapada
By Venerable K. Sri Dhammananda
The stories recorded in the Dhammapada give us a vivid picture of the Supreme Teacher. Among the Buddha's lay disciples were kings like Bimbisara and Pasenadi; millionaires like Anātha Pindika, courtesans like Sirima, together with a host of ordinary citizens: barbers, goldsmiths, elephant trainers, acrobats, slaves, hunters, fishermen, florists, butchers, weavers and boatmen. Many benefited from his teachings. Some went on their own way, unable to gain anything.
The stories of the Dhammapada have touched the hearts and minds of mankind because they deal with true human feelings. They have pathos, as when Patacara lost her whole family in a series of accidents: they have humour as when we are told that a monk who repeatedly rejoined the Order had his head shaved so many times that it was 'like a whetting stone'; they have romance, as when Nanda pines for the bride he has left behind to join the Order; they have intrigue, as when the heretics employ a courtesan to accuse the Buddha of adultery and as when Magandiya successfully plots against the death of saintly queen who is a follower of the Buddha; they have politics, as when the Buddha's relatives are poised for battle on both sides ofthe Rohini river because of a quarrel over irrigation and they have drama, as when Devadatta tries repeatedly to battle the Buddha for supremacy and meets a woeful end.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN214.pdf
===
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Forwarded from Words of the Buddha
Chùa Thầy temple, "Temple of Heavenly Blessings", a Zen Buddhism temple built in the 11th century during the reign of Emperor Lý Nhân Tông of the Lý dynasty, Quốc Oai District, Hanoi, Vietnam.
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Forwarded from Words of the Buddha
How to overcome fear
Meet a Teacher: Phra Ajahn Suchart Abhijato
Like many Thai Forest teachers before him, Ajahn Suchart eschews noscriptural study and places emphasis on meditation, including concentration practices like anapanasati (mindfulness of the breath) and repeatedly chanting Buddho (“Buddha”) as a mantra. “Dhamma that comes from just studying is different from Dhamma that comes from meditation practice,” Ajahn Suchart writes. “We call Dhamma that is the result of meditation practice ‘genuine Dhamma.’ ”
“I never laid out a plan or my life’s goal.… My destination is the coffin. How I get there is another matter.”
Every Saturday, Sunday, national holiday, and Observance day, Ajahn Suchart gives a dhamma talk outside his kuti (meditation hut). Some of the talks are recorded and distributed freely on his website, along with his books. In addition to his work at the monastery, Ajahn Suchart also hosts weekly Zoom meetings to answer questions in Thai and English for domestic and international audiences alike. But beyond these brief windows of communication, Ajahn Suchart chooses not to interact with the outside world, spending most of his time practicing instead. “When the day’s Dhamma talk is over, my day is done. I do not further engage with anyone,” he writes.
Despite receiving numerous offers to travel and teach abroad, Ajahn Suchart seems content doing exactly what he’s doing, exactly where he is. “I never laid out a plan or my life’s goal.… My destination is the coffin. How I get there is another matter.”
Q: How do you overcome fear?
By teaching yourself the truth of the three characteristics: anicca (impermanence), dukkha (suffering), and anatta (nonself). When you know that you will die one day, you will not be afraid. We are afraid because we want to live forever. We don’t want to die. We cannot accept the truth. Once you see that life is like the rising and setting of the sun, you will not be afraid of dying; it is like the setting of the sun. You have to teach yourself all the time that one day you will die, using this as your meditation object. It will make your mind calm and peaceful.
Monks live in the forest in order to be close to life-threatening situations that will spur us to let go of our attachment to our bodies. When we have truly let go, we will not be affected by whatever happens to the body. It’s better to live without fear for one day than to live with fear for a hundred years, because fear is very damaging to the mind. You can get rid of fear by accepting the truth through the practice of meditation.
You will need a calm mind to reflect on this truth. If your mind is not calm, you will be prevented by your aversion from contemplating this truth. Aversion is delusion’s protective mechanism, but the truth will liberate you from it.
You must first calm your mind by concentrating on your breathing. Once you have achieved some calm, you can then contemplate the three characteristics of existence, the fact that you will die one day. You may be able to do this for a while. But eventually, the calm will disappear and the delusion will come back, bringing with it an aversion to the truth. You must then meditate to calm your mind again. When the mind becomes calm, you can then return to contemplating impermanence. Go back and forth like this until the truth sinks deeply into your mind, and you will find that accepting it is more beneficial than denying it.
Denial of the truth will always cause you to be afraid. But once you have accepted it, you will never be afraid. That’s all there is to it. The problem is in your mind. You can’t change external things. Whether you think about it or not, you will die anyway. But by thinking about it and accepting it, you will get rid of your fear; if you don’t think about it and deny it instead, you will always be afraid.
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From Dhamma for the Asking Volume 2 by Ajahn Suchart Abhijato.
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Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
Meet a Teacher: Phra Ajahn Suchart Abhijato
Like many Thai Forest teachers before him, Ajahn Suchart eschews noscriptural study and places emphasis on meditation, including concentration practices like anapanasati (mindfulness of the breath) and repeatedly chanting Buddho (“Buddha”) as a mantra. “Dhamma that comes from just studying is different from Dhamma that comes from meditation practice,” Ajahn Suchart writes. “We call Dhamma that is the result of meditation practice ‘genuine Dhamma.’ ”
“I never laid out a plan or my life’s goal.… My destination is the coffin. How I get there is another matter.”
Every Saturday, Sunday, national holiday, and Observance day, Ajahn Suchart gives a dhamma talk outside his kuti (meditation hut). Some of the talks are recorded and distributed freely on his website, along with his books. In addition to his work at the monastery, Ajahn Suchart also hosts weekly Zoom meetings to answer questions in Thai and English for domestic and international audiences alike. But beyond these brief windows of communication, Ajahn Suchart chooses not to interact with the outside world, spending most of his time practicing instead. “When the day’s Dhamma talk is over, my day is done. I do not further engage with anyone,” he writes.
Despite receiving numerous offers to travel and teach abroad, Ajahn Suchart seems content doing exactly what he’s doing, exactly where he is. “I never laid out a plan or my life’s goal.… My destination is the coffin. How I get there is another matter.”
Q: How do you overcome fear?
By teaching yourself the truth of the three characteristics: anicca (impermanence), dukkha (suffering), and anatta (nonself). When you know that you will die one day, you will not be afraid. We are afraid because we want to live forever. We don’t want to die. We cannot accept the truth. Once you see that life is like the rising and setting of the sun, you will not be afraid of dying; it is like the setting of the sun. You have to teach yourself all the time that one day you will die, using this as your meditation object. It will make your mind calm and peaceful.
Monks live in the forest in order to be close to life-threatening situations that will spur us to let go of our attachment to our bodies. When we have truly let go, we will not be affected by whatever happens to the body. It’s better to live without fear for one day than to live with fear for a hundred years, because fear is very damaging to the mind. You can get rid of fear by accepting the truth through the practice of meditation.
You will need a calm mind to reflect on this truth. If your mind is not calm, you will be prevented by your aversion from contemplating this truth. Aversion is delusion’s protective mechanism, but the truth will liberate you from it.
You must first calm your mind by concentrating on your breathing. Once you have achieved some calm, you can then contemplate the three characteristics of existence, the fact that you will die one day. You may be able to do this for a while. But eventually, the calm will disappear and the delusion will come back, bringing with it an aversion to the truth. You must then meditate to calm your mind again. When the mind becomes calm, you can then return to contemplating impermanence. Go back and forth like this until the truth sinks deeply into your mind, and you will find that accepting it is more beneficial than denying it.
Denial of the truth will always cause you to be afraid. But once you have accepted it, you will never be afraid. That’s all there is to it. The problem is in your mind. You can’t change external things. Whether you think about it or not, you will die anyway. But by thinking about it and accepting it, you will get rid of your fear; if you don’t think about it and deny it instead, you will always be afraid.
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From Dhamma for the Asking Volume 2 by Ajahn Suchart Abhijato.
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Dhammapada Verse 307
Duccaritaphalapilita Vatthu
Kasavakantha bahavo
papadhamma asannata
papa papehi kammehi
nirayam te upapajjare.
Verse 307: Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.
The Story of Those Who Suffered for Their Evil Deeds
While residing at the Veluvana monastery, the Buddha uttered Verse (307) of this book, with reference to some petas.
Once, the Venerable Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw some petas. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana, in the presence of the Buddha, that he had seen a peta who was just a skeleton. Then he added that he had also seen five bhikkhus with their body burning in flames. On hearing the statement about those bhikkhus, the Buddha said, "During the time of Kassapa Buddha, those bhikkhus had done much evil. For those evil deeds they had suffered in niraya and now they are serving out the remaining term of suffering as petas."
Then the Buddha spoke in verse as follows:
Verse 307: Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.
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Words of the Buddha channel:
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===
Duccaritaphalapilita Vatthu
Kasavakantha bahavo
papadhamma asannata
papa papehi kammehi
nirayam te upapajjare.
Verse 307: Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.
The Story of Those Who Suffered for Their Evil Deeds
While residing at the Veluvana monastery, the Buddha uttered Verse (307) of this book, with reference to some petas.
Once, the Venerable Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw some petas. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana, in the presence of the Buddha, that he had seen a peta who was just a skeleton. Then he added that he had also seen five bhikkhus with their body burning in flames. On hearing the statement about those bhikkhus, the Buddha said, "During the time of Kassapa Buddha, those bhikkhus had done much evil. For those evil deeds they had suffered in niraya and now they are serving out the remaining term of suffering as petas."
Then the Buddha spoke in verse as follows:
Verse 307: Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
👍1💯1