The resultant rebelliousness against anything perceived as “religious” on the side of those influenced by Western materialist values combines with the relative newness of Buddhism in the West and hence the comparatively short period of exposure to its ideas. Yet, perhaps by now the time has come for Western Buddhists to enter into a more mature relationship with the teachings and with other Buddhist traditions, letting go of superiority conceit and finding a middle path aloof from the two extremes of blind acceptance and equally blind rejection.

tI is simply a form of bondage for men to look down on women as not fit to take monastic leadership roles or be advanced bodhisattvas, for those who intend to become future Buddhas to look down on those not aspiring for Buddhahood as inferior, for Theravadins to look down on others as deviant from the original true teaching, or for Secular Buddhists to look down on traditional Buddhists as stagnant dogmatists caught up in rituals who lack a proper understanding of the teachings of the historical Buddha.

Following the Buddha’s example and putting his vision into practice requires stepping out of all of these forms of superiority conceit. Women must be accorded the full right to embark on the monastic life and to be recognized as advanced bodhisattvas. The derogatory attitude implicit in “Hinayana” rhetoric is not compatible with genuine compassion and to some extent even runs counter to progress to Buddhahood, which after all is about giving up conceit. The claim by followers of the Pali tradition to be the sole true heirs of the Buddha is also not conducive to growth in the qualities required for awakening. Western Buddhism is just another branch growing from the bodhi tree, neither intrinsically better nor intrinsically worse than Asian Buddhist traditions.

Instead of appropriating the historical Buddha to authenticate one’s personal or group beliefs, the true seal of authentication for any Buddhist practitioner can be found by putting into practice the central discovery of the historical Buddha: emptiness, or not self. It is by diminishing ego, letting go of arrogance, and abandoning conceit that one becomes a better Buddhist, no matter what tradition one may follow.

This excerpt was adapted from Superiority Conceit in Buddhist Traditions: A Historical Perspective with permission from Wisdom Publications (2021). For more on this topic, Bhikkhu Anālayo responds to critical reviews in the Journal of Buddhist Studies (December 2023) article, “Superiority Conceit in Buddhist Traditions: A Survey of Reviews.”
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Bhikkhu Anālayo is a scholar-monk, meditation teacher, and the author of numerous books. He is the co-founder of the Āgama Research Group, resident scholar at the Barre Center for Buddhist Studies, and a retired professor at the Numata Center for Buddhist Studies, University of Hamburg.
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Part 1 of 2:

https://news.1rj.ru/str/wordsofbuddha/2986


Part 2 of 2:

https://news.1rj.ru/str/dhammapadas/2047

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Dhammapada, beloved and favorite teachings of the Buddha channel:

https://news.1rj.ru/str/dhammapadas
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Sunset over a stupa, Borobudur temple, Java island, Indonesia.

Dhammapada Verse 325
Pasenadikosala Vatthu

Middhi yada hoti mahagghaso ca
niddayita samparivattasayi
mahavarahova nivapaputtho
punappunam gabbhamupeti mando.

Verse 325: The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

The Story of King Pasenadi of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (325) of this book, with reference to King Pasenadi of Kosala.

One day, King Pasenadi of Kosala went to the monastery to pay homage to the Buddha soon after having a heavy meal. The king was in the habit of taking one quarter basketful (half a bushel of) cooked rice and meat curry. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I have taken my meal." To him the Buddha replied, "Yes, O king! Gluttons do suffer in this manner."

Then the Buddha spoke in verse as follows:
Verse 325: The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

After hearing the discourse the king, having understood the message, gradually lessened the amount of food he took. As a result, he became much more active and alert and therefore also happy.

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Buddha dharma teachings channel:

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Tiger and Dragon Pagodas, Sun and Moon lake, Formosa island.

Free Buddha Dharma ebook

ONLY WE CAN HELP OURSELVES
By Dhammavuddho Thero

Kamma is usually an interesting subject because it concerns everyone and there are many different aspects of it. There are many natural laws that govern our lives but the most important is the law of kamma-vipāka.

In a discourse (A.N. 6.63) the Buddha said, “Intention, monks, is kamma I say. Having willed, one acts through body, speech and mind”. This means that intentional action is kamma, and vipāka is the result or effects of it. The result may ripen immediately, later in this life or in a future life.

The Buddhist perspective of kamma is not one of fatalistic surrender, for the noscriptures aptly document numerous instances whereby we can counteract or weaken the effects of our previous evil kamma by building up on our own treasure store of good kamma here and now.

We definitely cannot alter what has been sown in our past, but by skillfully exercising wisdom, loving kindness and compassion in our present actions, we can surely determine a future in line with our hopes and aspirations. We can help ourselves by sincerely embarking on this journey of transformation and with the greatest love for ourselves. For who else can help us but ourselves.

Free download here:
https://static.sariputta.com/pdf/tipitaka/238/only_help_pdf.pdf
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Dhammapada Verse 326
Sanusamanera Vatthu

Idam pure cittamacari carikam
yenicchakam yatthakamam yathasukham
tadajjaham niggahessami yoniso
hatthippabhinnam viya ankusaggaho.

Verse 326: In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

The Story of Samanera Sanu

While residing at the Jetavana monastery, the Buddha uttered Verse (326) of this book, with reference to a young samanera named Sanu.

One day, Samanera Sanu was urged by older bhikkhus to go up on the dais and recite parts of the Pali texts. When he had finished his recitation he solemnly called out, "May the merits gained by me today for reciting these sacred texts be shared by my mother and my father". At that time, the devas and the ogress who had been the mother of the young samanera in a previous existence were listening to his recitation. When they heard his words, the ogress was elated and promptly cried out, "My dear son, how happy I am to share your merit; you have done well, my son. Well done! Well done! (Sadhu! Sadhu!)." On account of Samanera Sanu, the mother ogress came to be very much respected and was given precedence in their assemblies by the devas and other ogres.

As the samanera grew older, he wanted to return to the life of a lay man; he went home and asked for his clothes from his mother. His mother did not want him to leave the Order and tried to dissuade him from leaving it, but he was quite firm in his decision. So, his mother promised to give him the clothes after his meal. As his mother was busy cooking his meal, the ogress, who was his mother of a past existence, thought, "If my son Sanu leaves the Order, I shall be put to shame and become a laughing stock among other ogres and devas; I must try and stop him leaving the Order." So, the young samanera was possessed by her; the boy rolled on the floor, muttering in coherently with saliva streaming out of his mouth. The mother got alarmed; neighbours came and tried to appease the spirits. Then, the ogress spoke out "This samanera wants to leave the religious Order and return to the life of a lay man; if he does so he will not be able to escape from dukkha." After saying those words, the ogress left the body of the boy and the boy became normal again.

Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life after leaving it was very foolish; in fact, even though living he would be like a dead person. The samanera then came to realize his mistake. Taking the three robes from his mother, he went back to the monastery and was soon admitted as a bhikkhu.

When told about Samanera Sanu, the Buddha wishing to teach him about the restraint of mind said, "My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as a mahout controls an elephant."

Then the Buddha spoke in verse as follows:
Verse 326: In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

At the end of the discourse Thera Sanu comprehended the Four Noble Truths and later attained arahatship.

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Words of the Buddha channel:

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Ruwanweli Maha Seya, swarnamali maha seya, Anuradhapura, Sri Lanka. This Stupa keeps the largest collection of Gautama Buddha relics in the world. This Sinhalese architecture is one of tallest ancient holy places in the world.

Arhat Sivali, the Arahant of wealth and prosperity

17. Rakkhantā sīla tejena
Dhanavanto yasassino
Evaṃ tejānu-bhāvena
Sadā rakkhatu Sīvali

Through the power of his moral strength and great merit of generosity, may Arahant Sīvali
who is affluent and glorious, protect us always.

18. Kappaṭṭhāyiti Buddhassa
Bodhimūle nisīdiya
Mārasenappamaddanto
Sadā rakkhatu Sīvali

This way the Buddha, seated at the foot of the Bodhi Tree, vanquished death (Mara) will
remain for an aeon. May Arahant Sīvali protect us.

Sivali paritta

So pay heed, all you celestial beings, have love for humankind, who day and night bring offerings; please protect them diligently.

Tasmā hi bhūtā nisāmetha sabbe
Mettam karotha mānusiyā pajāya
Divā ca ratto ca haranti ye balim
Tasmā hi ne rakkhatha appamattā

Ratana Sutta verse 2



Balinese offerings for the divine, Indonesia.

Dhammapada Verse 327
Paveyyakahatthi Vatthu

Appamadarata hotha
sacittamanurakkhatha
dugga uddharath' attanam
panke sannova kunjaro.

Verse 327: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

The Story of the Elephant Called Paveyyaka

While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka.

Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.

When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

Then the Buddha spoke in verse as follows:
Verse 327: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

At the end of the discourse the bhikkhus attained arahatship.

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Dhammapada, beloved and favorite teachings of the Buddha channel:

https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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Free Buddha Dharma ebook

Ideal Solitude: An Exposition on the Bhaddekaratta Sutta
By Bhikkhu Ñanananda

Bhaddekaratta Sutta of the Majjhima Nikåya (No. 131) consists of a “summary” (uddesa) in four verses and an “exposition” (vibhaga) dealing with some doctrinal points of considerable psychological and ethical import. The theme set out by the Buddha in this discourse recurs in three others — Ananda- bhaddekaratta Sutta, Mahåkaccåna-bhaddekaratta Sutta, and Lomasakagiya-bhaddekaratta Sutta — in which the disciples of these names figure prominently.
These four consecutive suttas (Nos. 131-34) are thus made conspicuous among the discourses of the Majjhima Nikåya and one can well infer that this bespeaks of the importance attached to their theme. That the theme was highly esteemed is clearly revealed by the framework of the two suttas, Mahåkaccåna-bhaddekaratta and Lomasakagiya-bhaddekaratta. In both, one finds a deity appearing before a monk and recommending to him the learning of the summary and exposition of the Bhaddekaratta, as follows:
Monk, you learn the summary and exposition of the Bhaddekaratta. Monk, you master the summary and exposition of the Bhaddekaratta. Monk, you bear in mind the summary and exposition of the Bhaddekaratta. Monk, the summary and exposition of the Bhaddekaratta is beneficial; it pertains to the elements of the Holy Life.

Free download available:

https://www.accesstoinsight.org/lib/authors/nanananda/wheel188.pdf

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