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
===
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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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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
===
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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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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Straight from the Heart: Thirteen Talks on the Practice of Meditation, by Venerable Ācariya Mahā Boowa, and translated by Ṭhānissaro Bhikkhu.
The talks in this collection all deal with the practice of meditation, and particularly with the development of discernment. These talks were originally given for the benefit of a follower of Venerable Ācariya Mahā Boowa who had contracted cancer of the bone marrow and had come to practice meditation at Wat Pa Baan Taad in order to contend with the pain of the disease and the fact of her approaching death.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/StraightfromtheHeart_181215.pdf
===
Straight from the Heart: Thirteen Talks on the Practice of Meditation, by Venerable Ācariya Mahā Boowa, and translated by Ṭhānissaro Bhikkhu.
The talks in this collection all deal with the practice of meditation, and particularly with the development of discernment. These talks were originally given for the benefit of a follower of Venerable Ācariya Mahā Boowa who had contracted cancer of the bone marrow and had come to practice meditation at Wat Pa Baan Taad in order to contend with the pain of the disease and the fact of her approaching death.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/StraightfromtheHeart_181215.pdf
===
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Dhammapada Verse 344
Vibbhantabhikkhu Vatthu
Yo nibbanatho vanadhimutto
vanamutto vanameva dhavati
tam puggalametha passatha
mutto bandhanameva dhavati.
Verse 344: Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
The Story of an Ex-Bhikkhu
While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.
As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.
Then the Buddha spoke to him in verse as follows:
Verse 344: Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.
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Vibbhantabhikkhu Vatthu
Yo nibbanatho vanadhimutto
vanamutto vanameva dhavati
tam puggalametha passatha
mutto bandhanameva dhavati.
Verse 344: Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
The Story of an Ex-Bhikkhu
While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.
As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.
Then the Buddha spoke to him in verse as follows:
Verse 344: Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Words of the Buddha
Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.
I love the Virūpakkhas, the Erāpathas I love, I love the Chabyāputtas, the Kaṇhāgotamakas I love.
I love the footless creatures, the two-footed I love, I love the four-footed, the many-footed I love.
May the footless not harm me! May I not be harmed by the two-footed! May the four-footed not harm me! May I not be harmed by the many-footed!
All sentient beings, all living things, all creatures, every one: may they see only nice things, may bad not come to anyone.
The Buddha is immeasurable, the teaching is immeasurable, the Saṅgha is immeasurable. But limited are crawling things,
snakes and scorpions, centipedes, spiders and lizards and mice. I’ve made this safeguard, I’ve made this protection: go away, creatures! And so I revere the Blessed One, I revere the seven perfectly awakened Buddhas.”
Anguttara Nikaya 4.67 : Ahirajasutta, The Snake King
I love the Virūpakkhas, the Erāpathas I love, I love the Chabyāputtas, the Kaṇhāgotamakas I love.
I love the footless creatures, the two-footed I love, I love the four-footed, the many-footed I love.
May the footless not harm me! May I not be harmed by the two-footed! May the four-footed not harm me! May I not be harmed by the many-footed!
All sentient beings, all living things, all creatures, every one: may they see only nice things, may bad not come to anyone.
The Buddha is immeasurable, the teaching is immeasurable, the Saṅgha is immeasurable. But limited are crawling things,
snakes and scorpions, centipedes, spiders and lizards and mice. I’ve made this safeguard, I’ve made this protection: go away, creatures! And so I revere the Blessed One, I revere the seven perfectly awakened Buddhas.”
Anguttara Nikaya 4.67 : Ahirajasutta, The Snake King
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Forwarded from Words of the Buddha
Benefits of Metta
“If, O Bhikkhus, the liberation of the mind through loving-kindness is practised, developed, made much of, made one’s vehicle and foundation, firmly established, consolidated, and thoroughly undertaken, eleven benefits are to be expected.
What eleven?
1. One sleeps in comfort;
2. One wakes in comfort;
3. One has no bad dreams;
4. One is dear to human beings;
5. One is dear to non-human beings;
6. One is protected by deities;
7. One is not harmed by fire, poison and weapon;
8. One can concentrate easily;
9. One’s facial complexion is calm and serene;
10. One dies unconfused;
11. If one does not attain anything higher, one will be reborn in the Brahma world after death.”
~ Anguttara Nikaya
Book of the Elevens
“If, O Bhikkhus, the liberation of the mind through loving-kindness is practised, developed, made much of, made one’s vehicle and foundation, firmly established, consolidated, and thoroughly undertaken, eleven benefits are to be expected.
What eleven?
1. One sleeps in comfort;
2. One wakes in comfort;
3. One has no bad dreams;
4. One is dear to human beings;
5. One is dear to non-human beings;
6. One is protected by deities;
7. One is not harmed by fire, poison and weapon;
8. One can concentrate easily;
9. One’s facial complexion is calm and serene;
10. One dies unconfused;
11. If one does not attain anything higher, one will be reborn in the Brahma world after death.”
~ Anguttara Nikaya
Book of the Elevens
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Paticcasamuppada
The twelve links in the Law of Dependent Origination provide an insight into the chain of existence.
By Joseph Goldstein
It is because of the mystery of birth, old age and death that Buddhas arise in the world. There is no realm of existence in which these realities do not exist, and it is the sole purpose of the Buddha’s enlightenment to penetrate into their root causes. Perhaps the most profound part of the Buddha’s teaching is the denoscription of how this wheel of life, death and rebirth continues rolling on. The insight into all the links of the chain of existence is expressed in what is called the Law of Dependent Origination.
There are twelve links in this Law of Dependent Origination. The first two have to do with causes in the last life which condition birth in this one. The first of these links is ignorance. Ignorance means not knowing the truth, not understanding the Dharma, ignorance of the four noble truths.
Volitional activity is conditioned by ignorance; because we don’t understand the truth, we are involved in all kinds of actions. And the karmic force of these actions conditions the second link in the chain. Because we do not perceive things clearly, because we do not perceive the fact of suffering and its cause and the way out, that force of ignorance conditions the next link in the chain: volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors.
The third link is rebirth consciousness; that is, the first moment of consciousness in this life. Because ignorance conditioned the energy of karmic activity in our last life, rebirth consciousness arises at the moment of conception. Volition or intention is like the seed; rebirth consciousness, like the sprouting of that seed – a cause and – effect conditioned relationship. Because of ignorance there were all kinds of actions, all kinds of karmic formations. And because of karmic formations arises rebirth consciousness, the beginning of this life. Because of the first moment of consciousness in this life arise the whole mind-body phenomena, all the elements of matter, all the factors of mind. Finally, because of the mind-body phenomena arising, the sense spheres develop. This is during development of the embryo, before birth.
Rebirth consciousness at the moment of conception conditions the arising of mind-body phenomena. Because of that arise all the six spheres of the senses, the five physical senses and the mind, which in turn conditions the arising of contact, contact between the sense organ and its appropriate object: the eye and color, the car and sound, nose and smell, tongue and taste, body and sensation, mind and thoughts or ideas. Contact involves the coming together of an object through its appropriate sense door and the consciousness of either seeing, hearing, smelling, tasting, touching, or thinking.
Conditioned by the senses, contact comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises feeling. Feeling means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact. Whether it is contact through the five physical sense doors or through the mind, feeling is always present, and is called, therefore, a common mental factor. Conditioned by contact, there arises feeling; that is, the quality of pleasantness, unpleasantness or neutrality.
Because of feeling arises craving. Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects. Desire arises because of feelings. We start hankering after, or wishing to avoid, these six different objects in the world. Feeling conditions desire. Desire conditions grasping. Because we have a desire for the objects of the six senses, mind included, we grasp, we latch on to, we become attached.
The twelve links in the Law of Dependent Origination provide an insight into the chain of existence.
By Joseph Goldstein
It is because of the mystery of birth, old age and death that Buddhas arise in the world. There is no realm of existence in which these realities do not exist, and it is the sole purpose of the Buddha’s enlightenment to penetrate into their root causes. Perhaps the most profound part of the Buddha’s teaching is the denoscription of how this wheel of life, death and rebirth continues rolling on. The insight into all the links of the chain of existence is expressed in what is called the Law of Dependent Origination.
There are twelve links in this Law of Dependent Origination. The first two have to do with causes in the last life which condition birth in this one. The first of these links is ignorance. Ignorance means not knowing the truth, not understanding the Dharma, ignorance of the four noble truths.
Volitional activity is conditioned by ignorance; because we don’t understand the truth, we are involved in all kinds of actions. And the karmic force of these actions conditions the second link in the chain. Because we do not perceive things clearly, because we do not perceive the fact of suffering and its cause and the way out, that force of ignorance conditions the next link in the chain: volitional actions of body, speech, and mind motivated by wholesome or unwholesome mental factors.
The third link is rebirth consciousness; that is, the first moment of consciousness in this life. Because ignorance conditioned the energy of karmic activity in our last life, rebirth consciousness arises at the moment of conception. Volition or intention is like the seed; rebirth consciousness, like the sprouting of that seed – a cause and – effect conditioned relationship. Because of ignorance there were all kinds of actions, all kinds of karmic formations. And because of karmic formations arises rebirth consciousness, the beginning of this life. Because of the first moment of consciousness in this life arise the whole mind-body phenomena, all the elements of matter, all the factors of mind. Finally, because of the mind-body phenomena arising, the sense spheres develop. This is during development of the embryo, before birth.
Rebirth consciousness at the moment of conception conditions the arising of mind-body phenomena. Because of that arise all the six spheres of the senses, the five physical senses and the mind, which in turn conditions the arising of contact, contact between the sense organ and its appropriate object: the eye and color, the car and sound, nose and smell, tongue and taste, body and sensation, mind and thoughts or ideas. Contact involves the coming together of an object through its appropriate sense door and the consciousness of either seeing, hearing, smelling, tasting, touching, or thinking.
Conditioned by the senses, contact comes into being. Because of the contact between the eye and color, the ear and sound, and the other senses and their objects, there arises feeling. Feeling means the quality of pleasantness, unpleasantness, or neither pleasantness nor unpleasantness involved in every mind moment, in every moment of contact. Whether it is contact through the five physical sense doors or through the mind, feeling is always present, and is called, therefore, a common mental factor. Conditioned by contact, there arises feeling; that is, the quality of pleasantness, unpleasantness or neutrality.
Because of feeling arises craving. Craving means desiring, hankering after objects. What is it that we desire? We desire pleasant sights and sounds, pleasant tastes and smells, pleasant touch sensations and thoughts, or we desire to get rid of unpleasant objects. Desire arises because of feelings. We start hankering after, or wishing to avoid, these six different objects in the world. Feeling conditions desire. Desire conditions grasping. Because we have a desire for the objects of the six senses, mind included, we grasp, we latch on to, we become attached.
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Grasping is conditioned by desire. Because of grasping, again we get involved in karmic formations, repeating the kinds of volitions which, in our past life, produced the rebirth consciousness of this life.
Feeling conditions desire, desire conditions grasping, and grasping conditions the continual actions of becoming, creating the energy which is the seed for rebirth consciousness in the next life. Because of these karmic actions resulting from grasping, again there is birth.
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death. And so the wheel goes on and on, an impersonal chain of causality.
The Buddha’s problem, and the problem of us all, is to discover the way out of this cycle of conditioning. It is said that on the night of his enlightenment he worked backward through the Law of Dependent Origination, seeking the place of release. Why is there old age, disease and death? Because of birth. Why is there birth? Because of all the actions of becoming, all the volitional activities motivated by greed, hatred and delusion. Why are we involved in these kinds of activities? Because of grasping. Why is there grasping? Because of desire in the mind. Why is there desire? Because of feeling, because the quality of pleasantness or unpleasantness arises. Why is there feeling? Because of contact. Why is there contact? Because of the sense-spheres and the whole mind-body phenomena.
But there’s nothing we can do now about being a mind-body process. That is conditioned by past ignorance and having taken birth. So there is no way to avoid contact. There’s no possible way of closing off all the sense organs even if that were desirable. If there’s contact, there’s no way of preventing feeling from arising. Because of contact, feeling will be there. It’s a common factor of mind. But, it is right at this point that the chain can be broken.
Understanding the Law of Dependent Origination, how because of one thing something else arises, we can begin to break the chain of conditioning. When pleasant things arise, we don’t cling. When unpleasant things arise, we don’t condemn. And when neutral things arise, we’re not forgetful. The Buddha said that the way of forgetfulness is the way of death. And that the way of wisdom and awareness is the path to the deathless. We are free to break this chain, to free ourselves from conditioned reactions. It takes a powerful mindfulness in every moment not to allow feelings to generate desire.
Finding The Real End
When there’s ignorance in the mind, feeling conditions desire. If there’s something pleasant, we want it; something unpleasant, we desire to get rid of it. But if instead of ignorance in the mind there is wisdom and awareness, then we experience feeling but don’t compulsively or habitually grasp or push away. If the feelings are pleasant, we experience them mindfully without clinging. If unpleasant, we experience them mindfully without condemning. No longer do feelings condition desire; instead, there is mindfulness, detachment, letting go. When there is no desire, there’s no grasping; without grasping, there’s no volitional activity of becoming. If we are not generating that energy, there’s no rebirth, no disease, no old age, no death. We become free. No longer driven on by ignorance and desire, the whole mass of suffering is brought to an end.
Every moment of awareness is a hammer stroke on this chain of conditioning. Striking it with the force of wisdom and awareness, the chain gets weaker and weaker until it breaks. What we are doing here is penetrating into the truth of the Law of Dependent Origination, and freeing our minds from it.
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Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His recent books include A Heart Full of Peace and One Dharma: The Emerging Western Buddhism.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
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Feeling conditions desire, desire conditions grasping, and grasping conditions the continual actions of becoming, creating the energy which is the seed for rebirth consciousness in the next life. Because of these karmic actions resulting from grasping, again there is birth.
Because there is birth, there is disease, there is sorrow. There is decay, pain, suffering, and death. And so the wheel goes on and on, an impersonal chain of causality.
The Buddha’s problem, and the problem of us all, is to discover the way out of this cycle of conditioning. It is said that on the night of his enlightenment he worked backward through the Law of Dependent Origination, seeking the place of release. Why is there old age, disease and death? Because of birth. Why is there birth? Because of all the actions of becoming, all the volitional activities motivated by greed, hatred and delusion. Why are we involved in these kinds of activities? Because of grasping. Why is there grasping? Because of desire in the mind. Why is there desire? Because of feeling, because the quality of pleasantness or unpleasantness arises. Why is there feeling? Because of contact. Why is there contact? Because of the sense-spheres and the whole mind-body phenomena.
But there’s nothing we can do now about being a mind-body process. That is conditioned by past ignorance and having taken birth. So there is no way to avoid contact. There’s no possible way of closing off all the sense organs even if that were desirable. If there’s contact, there’s no way of preventing feeling from arising. Because of contact, feeling will be there. It’s a common factor of mind. But, it is right at this point that the chain can be broken.
Understanding the Law of Dependent Origination, how because of one thing something else arises, we can begin to break the chain of conditioning. When pleasant things arise, we don’t cling. When unpleasant things arise, we don’t condemn. And when neutral things arise, we’re not forgetful. The Buddha said that the way of forgetfulness is the way of death. And that the way of wisdom and awareness is the path to the deathless. We are free to break this chain, to free ourselves from conditioned reactions. It takes a powerful mindfulness in every moment not to allow feelings to generate desire.
Finding The Real End
When there’s ignorance in the mind, feeling conditions desire. If there’s something pleasant, we want it; something unpleasant, we desire to get rid of it. But if instead of ignorance in the mind there is wisdom and awareness, then we experience feeling but don’t compulsively or habitually grasp or push away. If the feelings are pleasant, we experience them mindfully without clinging. If unpleasant, we experience them mindfully without condemning. No longer do feelings condition desire; instead, there is mindfulness, detachment, letting go. When there is no desire, there’s no grasping; without grasping, there’s no volitional activity of becoming. If we are not generating that energy, there’s no rebirth, no disease, no old age, no death. We become free. No longer driven on by ignorance and desire, the whole mass of suffering is brought to an end.
Every moment of awareness is a hammer stroke on this chain of conditioning. Striking it with the force of wisdom and awareness, the chain gets weaker and weaker until it breaks. What we are doing here is penetrating into the truth of the Law of Dependent Origination, and freeing our minds from it.
===
Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His recent books include A Heart Full of Peace and One Dharma: The Emerging Western Buddhism.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
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