Forwarded from Words of the Buddha
Sanghanussati Bhavana is the recollection on the qualities of the community of Ariya sangha.
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
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Forwarded from Words of the Buddha
The Venerable Sayadaw U Pandita’s last advice for attaining peace in our inner and outer worlds
By Alan Clements
Part 2 of 3
We know that if there isn’t some preventive measure to cure the delusions of the old guard, the very horrors of that old order—imprisoning people, torturing them, and denying them their most basic human rights—could easily recur. And generation to generation, we’d have the same problems. In your worldview, how do these dhamma attributes of forbearance and lovingkindness intersect with accountability and justice? Don’t we need accountability and justice for reconciliation to become real? Those who have done wrong should correct it by dhamma means, just like when a monk commits a monastic offense. They should make an honest admission: “This act and that act were wrong. I ask your forgiveness.” No matter how great the fault, with this, about half [the people] will be satisfied. They will have lovingkindness [for those who confess their wrong].
A hero, a person who is courageous, has the courage to admit one’s mistakes, one’s faults. Such a person also has the courage to do things that are beneficial for society. The most effective way to create peace among the people is for the oppressors to courageously admit their faults and reconcile with the oppressed. That is the best.
One should understand: wrongs done because of selfish greed bring only bad results. On the other hand, tasks done without selfishness, with lovingkindness and compassion present, bring only good results. One should understand the nature of good and bad results. If one knows neither the bad results of lacking lovingkindness or compassion nor the good results from having lovingkindness and compassion at the forefront, there is blind stupidity. There is darkness. And with darkness, one can’t see. As long as this understanding is absent, one lacks moral shame and moral fear.
And the cycle of oppression continues? Without moral shame and moral fear, there are unwholesome actions. With moral shame and moral fear, there are pure, clean, wholesome actions. That is important.
What should one do to prevent problems from occurring in the world? There should be both control and preservation, so that one’s personal world is not destroyed and the world outside one is protected from harm. And if the number of people were to become great who kept their own individual world from being destroyed by restraining unwholesome thoughts, speech, and actions, the world would become peaceful.
Another way to foster self-restraint is to have consideration for others. When there are thoughts, speech, and actions strong enough to cause suffering, reflect: Just as I do not wish to suffer, neither do others wish to suffer. As such, one avoids doing harm. Being able to put oneself in another’s place is very important.
Because people try to conquer others instead of gaining victory over themselves, there are problems. The Buddha taught that one should simply gain victory over oneself.
Do you have hope for real change here in Burma? Resistance power is important for everyone. People work to develop physical resistance to withstand heat, cold, and fatigue. For the most part, people give priority to developing physical resistance. There’s little concern for developing mental resistance. Of course, mental powers are also important. Nothing can be substituted for them.
One has to work to develop mental powers, to put focused energy into one’s mind. When one has developed mental resistance power, one can withstand the ups and downs one encounters. There is spiritual resistance, the strength to control one’s mind. is is needed by everyone. It is weak in the world today. But with the correct method it can be developed.
There are spiritual faculties that bring self-control, self-mastery. These need to be developed in order to have spiritual resistance. They are called indriya or bala in Pali. For developing these faculties, the path of satipatthana [practicing the four foundations of mindfulness: that of the body, of feelings, of the mind, of dhammas] is best.
By Alan Clements
Part 2 of 3
We know that if there isn’t some preventive measure to cure the delusions of the old guard, the very horrors of that old order—imprisoning people, torturing them, and denying them their most basic human rights—could easily recur. And generation to generation, we’d have the same problems. In your worldview, how do these dhamma attributes of forbearance and lovingkindness intersect with accountability and justice? Don’t we need accountability and justice for reconciliation to become real? Those who have done wrong should correct it by dhamma means, just like when a monk commits a monastic offense. They should make an honest admission: “This act and that act were wrong. I ask your forgiveness.” No matter how great the fault, with this, about half [the people] will be satisfied. They will have lovingkindness [for those who confess their wrong].
A hero, a person who is courageous, has the courage to admit one’s mistakes, one’s faults. Such a person also has the courage to do things that are beneficial for society. The most effective way to create peace among the people is for the oppressors to courageously admit their faults and reconcile with the oppressed. That is the best.
One should understand: wrongs done because of selfish greed bring only bad results. On the other hand, tasks done without selfishness, with lovingkindness and compassion present, bring only good results. One should understand the nature of good and bad results. If one knows neither the bad results of lacking lovingkindness or compassion nor the good results from having lovingkindness and compassion at the forefront, there is blind stupidity. There is darkness. And with darkness, one can’t see. As long as this understanding is absent, one lacks moral shame and moral fear.
And the cycle of oppression continues? Without moral shame and moral fear, there are unwholesome actions. With moral shame and moral fear, there are pure, clean, wholesome actions. That is important.
What should one do to prevent problems from occurring in the world? There should be both control and preservation, so that one’s personal world is not destroyed and the world outside one is protected from harm. And if the number of people were to become great who kept their own individual world from being destroyed by restraining unwholesome thoughts, speech, and actions, the world would become peaceful.
Another way to foster self-restraint is to have consideration for others. When there are thoughts, speech, and actions strong enough to cause suffering, reflect: Just as I do not wish to suffer, neither do others wish to suffer. As such, one avoids doing harm. Being able to put oneself in another’s place is very important.
Because people try to conquer others instead of gaining victory over themselves, there are problems. The Buddha taught that one should simply gain victory over oneself.
Do you have hope for real change here in Burma? Resistance power is important for everyone. People work to develop physical resistance to withstand heat, cold, and fatigue. For the most part, people give priority to developing physical resistance. There’s little concern for developing mental resistance. Of course, mental powers are also important. Nothing can be substituted for them.
One has to work to develop mental powers, to put focused energy into one’s mind. When one has developed mental resistance power, one can withstand the ups and downs one encounters. There is spiritual resistance, the strength to control one’s mind. is is needed by everyone. It is weak in the world today. But with the correct method it can be developed.
There are spiritual faculties that bring self-control, self-mastery. These need to be developed in order to have spiritual resistance. They are called indriya or bala in Pali. For developing these faculties, the path of satipatthana [practicing the four foundations of mindfulness: that of the body, of feelings, of the mind, of dhammas] is best.
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Daily teachings of Buddha Dharma
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Forwarded from Words of the Buddha
One can’t do this by meditating for just a short time. Only if one meditates meticulously, with real desire, can one can gain these spiritual faculties.
These faculties can be called spiritual multivitamins, like the multivitamins we take for physical health. When one develops the mind with satipatthana meditation, this is like taking spiritual multivitamins. If half the world would possess these spiritual faculties in themselves, the world would become peaceful.
You are aware that terrorism is an increasing problem all over the world. In my country of America, and in pretty much any Western and Asian country for that matter, there’s a deep and increasing fear of terrorism, whatever its ideological basis may be. My question: What advice might you offer to defeat radical extremism, which, I might add, in most cases considers success not only in the death of those whom they attack but in their own death as well? If you can’t overcome the internal enemies, they not only give you trouble but give others trouble too. And in future lives they also give you trouble. An ordinary, external enemy can’t debase you. If he or she kills you, it’s only in one lifetime. The internal enemies kill a being lifetime after lifetime. They also degrade one. They are quite frightening.
Few people know that you are Daw Aung San Suu Kyi’s dhamma teacher. She looks to you for spiritual advice and guidance. I would like to follow up with the issue of national reconciliation, the centerpiece of Daw Aung San Suu Kyi and her new government’s vision of a peaceful and prosperous Burma. What is the dhamma of reconciliation? Human beings should have the courage to avoid doing what is wrong and the courage to do and to say what is beneficial. If one does something wrong, whether deliberately or out of carelessness, one needs to have the courage to admit one’s mistake.
The Pali word viriya means exactly this: the courage to avoid doing things that are wrong, the courage to do what is right, and if one errs, the courage to admit it. When taking such a moral risk, one must bear the suffering encountered. Such courage must be nurtured. It does not come quickly. You must develop it gradually.
In the realm of dhamma, whether one is a monk, a nun, or a layperson, there are rules and responsibilities. It won’t do to learn these duties and responsibilities only when one becomes an adult. They need to be learned from a young age. Just as one must try to make one’s IQ good, at the same time one must also try to make one’s SQ [spiritual intelligence] good. It won’t do to make SQ good only after one’s IQ has become good. It’s just like feeding a child. You must first nurse the baby and then all along the way, gradually, feed the child appropriately, taking into account the child’s age, size, growth, and, of course, both the quantity and quality of the food. Good health has many considerations; but first and foremost you must feed the child appropriately, starting from a young age.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
These faculties can be called spiritual multivitamins, like the multivitamins we take for physical health. When one develops the mind with satipatthana meditation, this is like taking spiritual multivitamins. If half the world would possess these spiritual faculties in themselves, the world would become peaceful.
You are aware that terrorism is an increasing problem all over the world. In my country of America, and in pretty much any Western and Asian country for that matter, there’s a deep and increasing fear of terrorism, whatever its ideological basis may be. My question: What advice might you offer to defeat radical extremism, which, I might add, in most cases considers success not only in the death of those whom they attack but in their own death as well? If you can’t overcome the internal enemies, they not only give you trouble but give others trouble too. And in future lives they also give you trouble. An ordinary, external enemy can’t debase you. If he or she kills you, it’s only in one lifetime. The internal enemies kill a being lifetime after lifetime. They also degrade one. They are quite frightening.
Few people know that you are Daw Aung San Suu Kyi’s dhamma teacher. She looks to you for spiritual advice and guidance. I would like to follow up with the issue of national reconciliation, the centerpiece of Daw Aung San Suu Kyi and her new government’s vision of a peaceful and prosperous Burma. What is the dhamma of reconciliation? Human beings should have the courage to avoid doing what is wrong and the courage to do and to say what is beneficial. If one does something wrong, whether deliberately or out of carelessness, one needs to have the courage to admit one’s mistake.
The Pali word viriya means exactly this: the courage to avoid doing things that are wrong, the courage to do what is right, and if one errs, the courage to admit it. When taking such a moral risk, one must bear the suffering encountered. Such courage must be nurtured. It does not come quickly. You must develop it gradually.
In the realm of dhamma, whether one is a monk, a nun, or a layperson, there are rules and responsibilities. It won’t do to learn these duties and responsibilities only when one becomes an adult. They need to be learned from a young age. Just as one must try to make one’s IQ good, at the same time one must also try to make one’s SQ [spiritual intelligence] good. It won’t do to make SQ good only after one’s IQ has become good. It’s just like feeding a child. You must first nurse the baby and then all along the way, gradually, feed the child appropriately, taking into account the child’s age, size, growth, and, of course, both the quantity and quality of the food. Good health has many considerations; but first and foremost you must feed the child appropriately, starting from a young age.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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Words of the Buddha
Daily teachings of Buddha Dharma
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Dhammapada Verses 328, 329 and 330
Sambahulabhikkhu Vatthu
Sace labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
abhibhuyya sabbani parissayani
careyya tena' ttamano satima.
No ce labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
rajava rattham vijitam pahaya
eko care matanga' ranneva nago.
Ekassa caritam seyyo
natthi bale sahayata
eko care na ca papani kayira
appossukko matanga' ranneva nago.
Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
The Story of a Number of Bhikkhus
While residing in the Palileyya forest where the elephant Palileyyaka waited on him, the Buddha uttered Verses (328), (329) and (330) of this book, with reference to the bhikkhus from Kosambi.
Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.
At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."
To this, the Buddha replied,"Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."
Then the Buddha spoke in verse as follows:
Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Sambahulabhikkhu Vatthu
Sace labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
abhibhuyya sabbani parissayani
careyya tena' ttamano satima.
No ce labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
rajava rattham vijitam pahaya
eko care matanga' ranneva nago.
Ekassa caritam seyyo
natthi bale sahayata
eko care na ca papani kayira
appossukko matanga' ranneva nago.
Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
The Story of a Number of Bhikkhus
While residing in the Palileyya forest where the elephant Palileyyaka waited on him, the Buddha uttered Verses (328), (329) and (330) of this book, with reference to the bhikkhus from Kosambi.
Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.
At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."
To this, the Buddha replied,"Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."
Then the Buddha spoke in verse as follows:
Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Words of the Buddha
Grand Buddha at Spring Temple, Laoshan, China, the tallest Buddha statue in the world.
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
The Venerable Sayadaw U Pandita’s last advice for attaining peace in our inner and outer worlds
By Alan Clements
Part 3 of 3
Good parenting is the basis of good dhamma and the birth of SQ? Parents have the first duty to teach the child, and after them, teachers do. For the world to be peaceful, parents are crucial, because they are a child’s first teachers. Even in Myanmar, where Buddhism flourishes, because there are so many people who are ill-equipped to be parents, the dhamma has declined. Since the days of the Mahasi Meditation Centre—because I knew that many parents were not fulfilling their responsibilities—I’ve tried to teach children about Buddhist culture both in theory and practice, so that a new generation could emerge. This was a priority and remains so.
In America, a country where science and technology flourish, education or IQ has been given great emphasis, whereas moral behavior and emotional intelligence, or EQ, have been ignored. Because our country is doing the same as America—emphasizing IQ over moral behavior—teenagers are becoming immoral. Therefore, in our dhamma courses for children I emphasize SQ, spiritual intelligence, in order to strengthen it in them. I use the term SQ in place of IQ and EQ. SQ stands for sila [ethical intelligence] and sikkha [the threefold training in higher virtue, higher mind, and higher wisdom], as well as satipatthana. All three words begin with s.
In America, there is a lot of tension, stress, and depression. SQ is the best remedy? People with good SQ are able to control these feelings. They are able to maintain their discipline. In SQ, this refers to the five precepts of not killing, lying, stealing, or misusing sexuality, and refraining from intoxicants. Further, they have compassion for others and feel gladdened by others’ good characteristics. They aren’t jealous or envious. With respect to something to be done, they have the intelligence to evaluate whether it is beneficial or not and whether it is suitable or not.
It’s been more than 50 years that I have been teaching this program to the children. In essence, the children are taught, “those things are bad and they bring bad results.” Knowing that something is wrong, one shouldn’t fail in one’s duty to avoid it. “Those things are good.” Knowing what is good, one shouldn’t fail in one’s duty to undertake them. Not neglecting to avoid what should be avoided and to do what should be done. at is called appamada, or heedfulness.
Would you say more about the application of appamada? A person’s life is like driving a car. When driving one must stay in one’s lane, right? If one starts to swerve out of one’s lane, one has to correct this and straighten out. To be able to steer is essential. This ability to steer is called yoniso manasikara (wise consideration). The same can be said of a boat: you always have to control the rudder. And in order to steer well, you must learn to control the rudder. But for the most part, people cannot control their own lives. They’re without the ability to steer. Although they have a rudder, they can’t steer.
It’s also important to keep your mind humane, to keep your mind like a human’s mind should be. You can’t just look at what benefits you. You’ve got to look at what’s good for others, too. You have to do what is good for others as much as possible, and do it with an attitude of goodwill.
What is the importance of SQ for genuine reconciliation and harmony? When there is a difference of viewpoints, SQ is important for bringing about unity. People with good SQ are automatically straightforward, they automatically go the right way.
What advice would you care to offer the people who will either visit your country or who are looking for ways to understand and possibly help the people of Burma? It’s natural for people to help each other, and this should be done without self-interest. One shouldn’t want to get something out of it, and one should help with lovingkindness and compassion.
By Alan Clements
Part 3 of 3
Good parenting is the basis of good dhamma and the birth of SQ? Parents have the first duty to teach the child, and after them, teachers do. For the world to be peaceful, parents are crucial, because they are a child’s first teachers. Even in Myanmar, where Buddhism flourishes, because there are so many people who are ill-equipped to be parents, the dhamma has declined. Since the days of the Mahasi Meditation Centre—because I knew that many parents were not fulfilling their responsibilities—I’ve tried to teach children about Buddhist culture both in theory and practice, so that a new generation could emerge. This was a priority and remains so.
In America, a country where science and technology flourish, education or IQ has been given great emphasis, whereas moral behavior and emotional intelligence, or EQ, have been ignored. Because our country is doing the same as America—emphasizing IQ over moral behavior—teenagers are becoming immoral. Therefore, in our dhamma courses for children I emphasize SQ, spiritual intelligence, in order to strengthen it in them. I use the term SQ in place of IQ and EQ. SQ stands for sila [ethical intelligence] and sikkha [the threefold training in higher virtue, higher mind, and higher wisdom], as well as satipatthana. All three words begin with s.
In America, there is a lot of tension, stress, and depression. SQ is the best remedy? People with good SQ are able to control these feelings. They are able to maintain their discipline. In SQ, this refers to the five precepts of not killing, lying, stealing, or misusing sexuality, and refraining from intoxicants. Further, they have compassion for others and feel gladdened by others’ good characteristics. They aren’t jealous or envious. With respect to something to be done, they have the intelligence to evaluate whether it is beneficial or not and whether it is suitable or not.
It’s been more than 50 years that I have been teaching this program to the children. In essence, the children are taught, “those things are bad and they bring bad results.” Knowing that something is wrong, one shouldn’t fail in one’s duty to avoid it. “Those things are good.” Knowing what is good, one shouldn’t fail in one’s duty to undertake them. Not neglecting to avoid what should be avoided and to do what should be done. at is called appamada, or heedfulness.
Would you say more about the application of appamada? A person’s life is like driving a car. When driving one must stay in one’s lane, right? If one starts to swerve out of one’s lane, one has to correct this and straighten out. To be able to steer is essential. This ability to steer is called yoniso manasikara (wise consideration). The same can be said of a boat: you always have to control the rudder. And in order to steer well, you must learn to control the rudder. But for the most part, people cannot control their own lives. They’re without the ability to steer. Although they have a rudder, they can’t steer.
It’s also important to keep your mind humane, to keep your mind like a human’s mind should be. You can’t just look at what benefits you. You’ve got to look at what’s good for others, too. You have to do what is good for others as much as possible, and do it with an attitude of goodwill.
What is the importance of SQ for genuine reconciliation and harmony? When there is a difference of viewpoints, SQ is important for bringing about unity. People with good SQ are automatically straightforward, they automatically go the right way.
What advice would you care to offer the people who will either visit your country or who are looking for ways to understand and possibly help the people of Burma? It’s natural for people to help each other, and this should be done without self-interest. One shouldn’t want to get something out of it, and one should help with lovingkindness and compassion.
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Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
When you give to another, it should be done with the attitude “May the person receiving this be happy to have it.” One must not boast to the world, “My country, my people, can help.” Only when help is pure and true does it truly help. It should be help offered without lobha, without greed, without selfish interest.
Further, both the giver and the receiver, although separated by different countries, should have the attitude they are related; one should have the attitude that one is helping one’s relatives. People from other continents are related to each other although their continent is different; they’re not related as continental relatives but as world relatives.
In addition to this way of being, the Buddha taught so that people can become related by the way of dhamma, related by dhamma blood. The dhamma is that which bears the dhamma bearer, the one who knows the correct method and puts it into practice. It lifts one up so that one doesn’t go down into the four lower realms of apaya [states of deprivation, according to Buddhist cosmology], and so that one doesn’t wander a long time in samsara.
This dhamma is what the Buddha searched for and found. People who have faith in the dhamma practice it, and through this practice are able to live happily in this very life as well as become free of existential suffering. People who reach this level of developing the dhamma blood within themselves become related by dhamma blood. Between them there is mutual understanding, trust, and friendliness. Additionally, they don’t make distinctions about nationality. They don’t have this attitude that “I am this,” or “I am this or that.” We’re all the same.
For us monks, whatever foreigner comes here to practice, if he or she practices the dhamma with respect and care, they become close, a dhamma relative. Only if people become related through dhamma blood will social problems gradually become weaker and weaker until finally people can gain peace.
The people of your country have suffered greatly. They have also inspired many of us in the world to become more courageous in transforming our own sufferings and, moreover, to put ourselves in the mind and body of others, to feel, and to act compassionately. What would you like to leave us as a final statement, to your people, and to everyone in the world? If one is born a human, it’s important to be a true human being, and it’s important to have a humane mentality. And one should also search for a way to come to know what is true, to know the true dhamma, and to walk the path of dhamma. One should walk this straight path, because if one walks it one will reach a safe destination. This is what’s really important, these three things.
In this regard, in the time of the Buddha there was a deva [a celestial being] who came to see the Buddha. He said, “The beings of the world are tangled up in a tangle, both inside and outside; who is it that can untangle this tangle?”
The Buddha’s reply was very simple. With sila, or morality, as a basis, if one works to develop samadhi and panna, or concentration and wisdom, to completion, then social problems will be resolved. That’s the essence. If that thrives within society, then there will be mindful interdependence. If that happens, the world will become a happy place.
Sadhu, sadhu, sadhu. Thank you, from my heart.
Thank the Buddha; they are the Buddha’s teachings.
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/2069
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/3026
Part 3 of 3:
https://news.1rj.ru/str/ajahnchah_buddhism/893
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Further, both the giver and the receiver, although separated by different countries, should have the attitude they are related; one should have the attitude that one is helping one’s relatives. People from other continents are related to each other although their continent is different; they’re not related as continental relatives but as world relatives.
In addition to this way of being, the Buddha taught so that people can become related by the way of dhamma, related by dhamma blood. The dhamma is that which bears the dhamma bearer, the one who knows the correct method and puts it into practice. It lifts one up so that one doesn’t go down into the four lower realms of apaya [states of deprivation, according to Buddhist cosmology], and so that one doesn’t wander a long time in samsara.
This dhamma is what the Buddha searched for and found. People who have faith in the dhamma practice it, and through this practice are able to live happily in this very life as well as become free of existential suffering. People who reach this level of developing the dhamma blood within themselves become related by dhamma blood. Between them there is mutual understanding, trust, and friendliness. Additionally, they don’t make distinctions about nationality. They don’t have this attitude that “I am this,” or “I am this or that.” We’re all the same.
For us monks, whatever foreigner comes here to practice, if he or she practices the dhamma with respect and care, they become close, a dhamma relative. Only if people become related through dhamma blood will social problems gradually become weaker and weaker until finally people can gain peace.
The people of your country have suffered greatly. They have also inspired many of us in the world to become more courageous in transforming our own sufferings and, moreover, to put ourselves in the mind and body of others, to feel, and to act compassionately. What would you like to leave us as a final statement, to your people, and to everyone in the world? If one is born a human, it’s important to be a true human being, and it’s important to have a humane mentality. And one should also search for a way to come to know what is true, to know the true dhamma, and to walk the path of dhamma. One should walk this straight path, because if one walks it one will reach a safe destination. This is what’s really important, these three things.
In this regard, in the time of the Buddha there was a deva [a celestial being] who came to see the Buddha. He said, “The beings of the world are tangled up in a tangle, both inside and outside; who is it that can untangle this tangle?”
The Buddha’s reply was very simple. With sila, or morality, as a basis, if one works to develop samadhi and panna, or concentration and wisdom, to completion, then social problems will be resolved. That’s the essence. If that thrives within society, then there will be mindful interdependence. If that happens, the world will become a happy place.
Sadhu, sadhu, sadhu. Thank you, from my heart.
Thank the Buddha; they are the Buddha’s teachings.
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/2069
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/3026
Part 3 of 3:
https://news.1rj.ru/str/ajahnchah_buddhism/893
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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What is the power of sympathy? There are these four bases of sympathy: generosity, kind speech, doing a good turn and treating all equally. The best generosity is generosity with the Dhamma. The best kind speech is teaching the Dhamma again and again to a good and attentive listener. The best good turn is inciting, encouraging and establishing the ways of faith in the doubting, the ways of virtue in the unvirtuous, the ways of generosity in the mean, and ways of wisdom in the foolish. The best equal treatment is the equality between Stream-Winner and Stream-Winner, between Once-Returner and Once-Returner, between Non-Returner and Non-Returner, and between Noble One and Noble One. This is called the power of sympathy.
Anguttara Nikaya IV 362
Anguttara Nikaya IV 362
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Forwarded from Words of the Buddha
There are fourteen kinds of personal offerings, Ananda:
1. One gives a gift to the Tathagata, accomplished and fully enlightened; this is the first kind of personal offering.
2. One gives a gift to a paccekabuddha; this is the second kind of personal offering.
3. One gives a gift to an arahant disciple of the Tathagata;
4. ... one who has entered upon the way to the realization of the fruit of arahantship; this is the fourth kind of personal offering, ... a non-returner; ... one who has entered upon the way to the realisation of the fruit of non-return; ... a once-returner; ... one who has entered upon the way to the realization of the fruit of once-return; ... a stream-enterer; ... one who has entered upon the way to the realization of the fruit of stream-entry; ... one outside [the Dispensation] who is free from lust for sensual pleasures; ... a virtuous ordinary person; ... an immoral ordinary person; ... an animal;
Source: MN 142 Dakkhinavibhanga Sutta: The Exposition of Offerings
1. One gives a gift to the Tathagata, accomplished and fully enlightened; this is the first kind of personal offering.
2. One gives a gift to a paccekabuddha; this is the second kind of personal offering.
3. One gives a gift to an arahant disciple of the Tathagata;
4. ... one who has entered upon the way to the realization of the fruit of arahantship; this is the fourth kind of personal offering, ... a non-returner; ... one who has entered upon the way to the realisation of the fruit of non-return; ... a once-returner; ... one who has entered upon the way to the realization of the fruit of once-return; ... a stream-enterer; ... one who has entered upon the way to the realization of the fruit of stream-entry; ... one outside [the Dispensation] who is free from lust for sensual pleasures; ... a virtuous ordinary person; ... an immoral ordinary person; ... an animal;
Source: MN 142 Dakkhinavibhanga Sutta: The Exposition of Offerings
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Forwarded from Buddha Dharma books
Free Buddhism Dharma ebook
Simple Things on Higher Truth
By Venerable Ajahn Anan Akincano
The teachings in this book have been collected from various talks given in Thai, as well as informal, late-night Dhamma discussions. They have been selected with the hope of capturing Ajahn Anan's ability to help us overcome our difficulties and grow in wholesome qualities as a result. The book itself has been laid out a way that allows us to gradually progress to the higher truths, beginning with the suffering inherent in our situation.Though it may be something hard to grasp, once recognised we can then do something about it. The next sections give us guidance in practising mindfulness and meditation. Following this are teachings on the foundation of meditation practice-virtue and kindness for others. Lastly, we meet the wisdom which reminds us that the end of suffering is actually not that far away.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN318.pdf
===
Simple Things on Higher Truth
By Venerable Ajahn Anan Akincano
The teachings in this book have been collected from various talks given in Thai, as well as informal, late-night Dhamma discussions. They have been selected with the hope of capturing Ajahn Anan's ability to help us overcome our difficulties and grow in wholesome qualities as a result. The book itself has been laid out a way that allows us to gradually progress to the higher truths, beginning with the suffering inherent in our situation.Though it may be something hard to grasp, once recognised we can then do something about it. The next sections give us guidance in practising mindfulness and meditation. Following this are teachings on the foundation of meditation practice-virtue and kindness for others. Lastly, we meet the wisdom which reminds us that the end of suffering is actually not that far away.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN318.pdf
===
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Dhammapada Verses 331, 332 and 333
Mara Vatthu
Atthamhi jatamhi sukha sahaya
tutthi sukha ya itaritarena
punnam sukham jivitasankhayamhi
sabbassa dukkhassa sukham pahanam.
Sukha matteyya loke
atho petteyyata sukha
sukha samannata loke
atho brahmannata sukha.
Sukham yava jara silam
sukha saddha patitthita
sukho pannaya patilabho
papanam akaranam sukham.
Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas1; also it is good to minister unto brahmanas2.
Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
1. Samana: Recluses.
2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)
The Story of Mara
While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.
Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".
Then the Buddha spoke in verse as follows:
Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto brahmanas.
Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
End of Chapter Twenty-Three: The Elephant
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Mara Vatthu
Atthamhi jatamhi sukha sahaya
tutthi sukha ya itaritarena
punnam sukham jivitasankhayamhi
sabbassa dukkhassa sukham pahanam.
Sukha matteyya loke
atho petteyyata sukha
sukha samannata loke
atho brahmannata sukha.
Sukham yava jara silam
sukha saddha patitthita
sukho pannaya patilabho
papanam akaranam sukham.
Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas1; also it is good to minister unto brahmanas2.
Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
1. Samana: Recluses.
2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)
The Story of Mara
While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.
Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".
Then the Buddha spoke in verse as follows:
Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto brahmanas.
Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
End of Chapter Twenty-Three: The Elephant
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Telegram
Buddha Dharma books
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Forwarded from Words of the Buddha
Then with the passing of those seven days, the Gracious One arose from that concentration. Then the Nāga King Mucalinda, having understood that the sky was now clear without a cloud, having unravelled his coils from the Gracious One’s body, and after withdrawing his own form, and creating the appearance of a young brāhmaṇa, stood in front of the Gracious One, revering the Gracious One with raised hands.
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is happiness and detachment for the one who is satisfied,
who has heard the Dhamma, and who sees,
There is happiness for him who is free from ill-will in the world,
who is restrained towards breathing beings.
“The state of dispassion in the world is happiness,
the complete transcending of sense desires,
But for he who has removed the conceit ‘I am’—
this is indeed the highest happiness.”
Udāna 2.1
Mucalindasuttaṁ 11
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is happiness and detachment for the one who is satisfied,
who has heard the Dhamma, and who sees,
There is happiness for him who is free from ill-will in the world,
who is restrained towards breathing beings.
“The state of dispassion in the world is happiness,
the complete transcending of sense desires,
But for he who has removed the conceit ‘I am’—
this is indeed the highest happiness.”
Udāna 2.1
Mucalindasuttaṁ 11
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Forwarded from Words of the Buddha
Nandopanandabhujagam vibhudhammahiddhim,
Puttena therabhujagena damapayanto.
Iddhupadesa vidhina jitava Munindo,
Tam tejasa bhavatu me jayamangalani.
The gifted but perverted king of the nagas, Nandopananda by name, possessed great psychic power and was hostile. By instructing the Elder Moggallana, his spiritual son, mighty in supernatural attainments, the Sovereign Sage rendered the Naga king powerless and transformed him. Thus, through a supernormal mode of spiritual instruction intelligible to his kind, did the Master conquer the naga. By this mighty triumph may joyous victory be mine!
Jaya Mangala Gatha
Puttena therabhujagena damapayanto.
Iddhupadesa vidhina jitava Munindo,
Tam tejasa bhavatu me jayamangalani.
The gifted but perverted king of the nagas, Nandopananda by name, possessed great psychic power and was hostile. By instructing the Elder Moggallana, his spiritual son, mighty in supernatural attainments, the Sovereign Sage rendered the Naga king powerless and transformed him. Thus, through a supernormal mode of spiritual instruction intelligible to his kind, did the Master conquer the naga. By this mighty triumph may joyous victory be mine!
Jaya Mangala Gatha
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