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Itivuttaka: This Was Said by the Buddha By Thanissaro Bhikkhu

The Itivuttaka, a collection of 112 short discourses, takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vutta) by the Blessed One. The collection as a whole is attributed to a laywoman named Khujjuttara, who worked in the palace of King Udena of Kosambı as a servant to one of his queens, Samavati. Because the Queen could not leave the palace to hear the Buddha’s discourses, Khujjuttara went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited Khujjuttara as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in Udana 7:10) that all of the women had reached at least the first stage of awakening.

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When Conditions Come Together
By Zen Master Dogen

Enlightenment and clarity of the mind occur only in response to the sustained effort of study and practice. Endeavoring in the way ripens the conditions of your practice. It is not that the sound of the bamboo is sharp or the color of the blossoms is vivid. Although the sound of the bamboo is wondrous, it is heard at the moment when it’s hit by a pebble. Although the color of the blossoms is beautiful, they do not open by themselves but unfold in the light of springtime. Studying the way is like this. You attain the way when conditions come together. Although you have your own capacity, you practice the way with the combined strength of the community. So you should practice and search with one mind with others.

Excerpted from The Essential Dogen: Writings of the Great Zen Master By Zen Master Dogen, Edited by Kazuaki Tanahashi and Peter Levitt, page 53.

Dhammapada Verse 378
Santakayatthera Vatthu

Santakayo santavaco
santava susamahito
vantalokamiso bhikkhu
"Upasanto" ti vuccati.

Verse 378: The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

The Story of Thera Santakaya

While residing at the Jetavana monastery, the Buddha uttered Verse (378) of this book, with reference to Thera Santakaya.

There was once a Thera named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food one day and then rest in a cave for the next seven days without moving. Thera Santakaya, having been a lion in his last existence, behaved very much like a lion. He moved about very little; his moments were slow and steady; and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and they reported about him to the Buddha. After hearing the account given by the bhikkhus, the Buddha said to all of them "Bhikkhus! A bhikkhu should be calm and composed; he should behave like Santakaya."

Then the Buddha spoke in verse as follows:
Verse 378: The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

At the end of the discourse Thera Santakaya attained arahatship.


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Vietnamese Lotus farmers

“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?

5. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.


8. They meditate observing rise and fall in the five grasping aggregates. ‘Such is form [feeling, perception, choices, consciousness] such is the origin of form [feeling, perception, choices, consciousness], such is the ending of form [feeling, perception, choices, consciousness]. This is the eighth cause.

Partial excerpts from AN 8.2 Paññāsutta: Wisdom

Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.'He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

Partially excerpted from MN 118 : Anapanasati Sutta.

Dhammapada Verses 379 and 380
Nangalakulatthera Vatthu

Attana codayattanam
patimamsetha attana
so attagutto satima
sukham bhikkhu vihahisi.

Atta hi attano natho
(ko hi natho paro siya)1
atta hi attano gati
tasma samyamamattanam
assam bhadramva vanijo.

Verse 379: O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Verse 380: One indeed is one's own refuge, (how could anyone else be one's refuge?)1 One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

1. Not found in some foreign versions.

The Story of Thera Nangalakula

While residing at the Jetavana monastery, the Buddha uttered Verses (379) and (380) of this book, with reference to Thera Nangala.

Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After the admission to the Order, as instructed by his teacher, he left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala = plough). Due to better living conditions at the monastery, Thera Nangala became healthier and soon put on weight. However, after some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life. Whenever this feeling arose in him, he would go to the tree near the monastery, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer ?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.

When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, he replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Thera Nangala claims to have attained arahatship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatship."

Then the Buddha spoke in verse as follows:

Verse 379: O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Verse 380: One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

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Free Buddhism Dharma ebook

Meditations
Forty Dhamma talks
By Bhikkhu Thanissaro


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===

Free Buddhism Dharma ebook

Meditations
Forty Dhamma talks
By Bhikkhu Thanissaro

The daily schedule at Metta Forest Monastery includes a group interview in the late afternoon, and a chanting session followed by a group meditation period later in the evening. The Dhamma talks included in this volume were given during the evening meditation sessions, and in many cases covered issues raised at the interviews-either in the questions asked or lurking behind the questions. Often these issues touched on a variety of topics on a variety of different levels in the practice. This explains the range of topics covered in individual talks.

I have edited the talks with an eye to making them readable while at the same time trying to preserve some of the flavor of the spoken word. In a few instances I have added passages or rearranged the material to make the treatment of specific topics more coherent and complete, but for the most part I have kept theediting to a minimum. Don't expect polished essays.

The people listening to these talks were familiar with the meditaiton instructions included in "Method 2" in Keeping the Breath in Mind by Ajaan Lee Dhammadharo; and my own essay, "A Guided Meditation," included in Noble Strategy. If you are not familiar with these instructions, you might want to read through them before reading the talks in this book.

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===

Free Buddhism Dharma ebook

Meditations
Forty Dhamma talks
By Bhikkhu Thanissaro


Free download here:

https://ftp.budaedu.org/ebooks/pdf/EN343.pdf

Free download Keeping the Breath in Mind By Ajahn Lee Dhammadharo:

https://news.1rj.ru/str/buddha_ebooks/1013
===

Buddha statues under the sea, coast of Gili Meno, between Bali and Lombok islands, Indonesia.

Meditation on Vesak day, Dhammakaya temple, Thailand.

Dhammapada Verse 381
Vakkalitthera Vatthu

Pamojjabahulo bhikkhu
pasanno buddhasasane
adhigacche padam santam
sankharupasamam sukham.

Verse 381: The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.

The Story of Thera Vakkali

While residing at the Veluvana monastery, the Buddha uttered Verse (381) of this book, with reference to Thera Vakkali.

Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation. So, the Buddha said to him, "Vakkali, it will be of no use to you by always keeping close to me, looking at my face. You should practise concentration meditation; for, indeed, only the one who sees the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence." When he heard those words Vakkali felt very depressed. He left the Buddha as ordered, and climbed the Gijjhakuta hill with the intention of committing suicide by jumping down from the peak.

The Buddha, knowing full well the extent of Vakkali's grief and despondency, reflected that because of his great sorrow and despondency Vakkali might miss the chance of attaining the Maggas. Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow; he became cheerful and very much heartened.

To him the Buddha spoke in verse as follows:
Verse 381: The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.

At the end of the discourse Vakkali attained arahatship.


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“There are four persons, ananda, worthy of a stupa. Who are the four? A Tathagata, a Fully Awakened Buddha; a Paccekabuddha; a disciple of the Tathagata who is an Arahant; and a universal monarch (Chakravartin).”

“And why, Ananda, is a stupa for the Tathagata worthy of a stupa? At the thought: ‘This is the stupa of the Tathagata, the Arahant, the Fully Awakened Buddha,’ the hearts of many people are inspired, and they gain in happiness and faith, leading to a good rebirth.”

“And likewise with regard to the other three: a Paccekabuddha, an Arahant disciple of the Tathagata, and a universal monarch. That is why, ananda, there are four persons worthy of a stupa.”

Digha Nikaya, Sutta 16 : Mahaparinibbana Sutta

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The Art of Disappearing
Buddhist path to lasting joy
By Ajahn Brahm

DO NOT READ this book if you want to be a somebody. It will make you a nobody, a no-self.
I did not write this book.

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Free Buddha Dharma ebook

The Art of Disappearing
Buddhist path to lasting joy
By Ajahn Brahm

DO NOT READ this book if you want to be a somebody. It will make you a nobody, a no-self.
I did not write this book. They are transcribed talks, edited with all the bad jokes removed. I did not say my bad jokes anyway. The five khandhas, which presumptuously claim to be me, said them. I have the perfect alibi—my self was absent from the scene of the crime!
This book does not tell you what you must do to get enlightened. It is not an instruction manual like Mindfulness, Bliss, and Beyond, which was also written by those pesky five khandhas pretending to be Ajahn Brahm. Doing things like following instructions just makes you more of a person. Instead, this book describes how disappearing happens in spite of you. Moreover, it is not just the “outside” that vanishes. The entire “inside,” all that you take to be you, that also disappears. And that is so much fun it is sheer bliss.
The true purpose of practicing Buddhism is to let go of everything, not to get more things like attainments to show off to your friends. When we let go of something, really let go, then it disappears. We lose it. All successful meditators are losers. They lose their attachments. Enlightened ones lose everything. They truly are the Biggest Loser. At the very least, if you read this book and understand some of it, you may discover the meaning of freedom and, as a consequence, lose all of the hair on your head!
I acknowledge the kind assistance of other nobodies, in particular Ron Storey for transcribing the talks, Ajahn Brahmali for editing the work, and all the empty beings at Wisdom Publications for publishing the book.

May you all Get Lost.

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Dhammapada Verse 382
Sumanasamanera Vatthu

Yo have daharo bhikkhu
yunjati buddhasasane
so' mam lokam pabhaseti
abbha muttova candima.

Verse 382: A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

The Story of Samanera Sumana

While residing at the Pubbarama monastery, the Buddha uttered Verse (382) of this book, with reference to Samanera Sumana.

Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahat, endowed with supernormal powers. Once, when his teacher Anuruddha was ill at a monastery in a forest of the Himalayas, he fetched water from the Anotatta lake which was five hundred yojanas away from the monastery. The journey was made not by land but by air through his supernormal power. Later, Thera Anuruddha took Samanera Sumana to the Buddha, who was then sojourning at Pubbarama, the monastery donated by Visakha.

There, other young bhikkhus and samaneras teased him by patting his head, or pulling his ears, nose and arms, and jokingly asked him if he was not feeling bored. The Buddha saw them and thought that he would make those young bhikkhus see the rare qualities of young Samanera Sumana. So it was made known by the Buddha that he wanted some samanera to get a jar of water from the Anotatta lake. The Venerable Ananda searched among the bhikkhus and samaneras of the Pubbarama monastery, but there was none who was able to undertake the job. Finally, the Venerable Ananda asked Samanera Sumana who readily agreed to fetch water from the Anotatta lake. He took a big golden jar front the monastery and soon brought the water from the Anotatta lake for the Buddha. As before, he went to the Anotatta lake and came back by air through his supernormal power.

At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Samanera Sumana. To them the Buddha said, "Bhikkhus, one who practises the Dhamma vigilantly and zealously is capable of attaining supernormal powers, even though he is young."

Then the Buddha spoke in verse as follows:
Verse 382: A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

End of Chapter Twenty-five: The Bhikkhus


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