Dhammapada Verse 394
Kuhakabrahmana Vatthu
Kim te jatahi dummedha
kim te ajinasatiya
abbhantaram te gahanam
bahiram parimajjasi.
Verse 394: O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
The Story of a Deceitful Brahmin
While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (394) of this book, with reference to a deceitful brahmin.
Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.
The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.
Then the Buddha spoke in verse as follows:
Verse 394: O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
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Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Kuhakabrahmana Vatthu
Kim te jatahi dummedha
kim te ajinasatiya
abbhantaram te gahanam
bahiram parimajjasi.
Verse 394: O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
The Story of a Deceitful Brahmin
While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (394) of this book, with reference to a deceitful brahmin.
Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.
The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.
Then the Buddha spoke in verse as follows:
Verse 394: O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
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Words Of The Buddha
Daily teachings from Buddha Dharma
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Forwarded from Words of the Buddha
Pacchima-vaca:
Vaya-dhamma sankhara,
appamadena sampadetha.
All compounded things are subject to vanish. Strive with earnestness!
~ Digha Nikaya 16, Maha Parinibbana Sutta
Vaya-dhamma sankhara,
appamadena sampadetha.
All compounded things are subject to vanish. Strive with earnestness!
~ Digha Nikaya 16, Maha Parinibbana Sutta
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Forwarded from Buddha
Cultivate Tranquility, Harvest Insight
The classical Theravada model of meditation employs the practices of shamatha and vipassana, both. Ajahn Brahmavamso explains the path of tranquility and insight.
By Ajahn Brahmavamso
Part 3 of 3
6. Experiencing the Beautiful Nimitta
This pure mental object is called a nimitta. Nimitta means “a sign,” here a mental sign. This is a real object in the landscape of the mind (citta) and when it appears for the first time it is extremely strange. One simply has not experienced anything like it before. Nevertheless, the mental activity called perception searches through its memory bank of life experiences for something even a little bit similar in order to supply a denoscription to the mind. For most meditators, this disembodied beauty, this mental joy, is perceived as a beautiful light. It is not a light. The eyes are closed and the sight consciousness has long been turned off. It is the mind consciousness freed for the first time from the world of the five senses. It is like the full moon, here standing for the radiant mind, coming out from behind the clouds, here standing for the world of the five senses. It is the mind manifesting, but for most it is perceived as a light, because this imperfect denoscription is the best that perception can offer.
For other meditators, perception chooses to describe this first appearance of mind in terms of physical sensation, such as intense tranquility or ecstasy. Again, the body consciousness (that which experiences pleasure and pain, heat and cold, and so on) has long since closed down and this is not a physical feeling. It is just “perceived” as similar to pleasure. Some see a white light, some a gold star, some a blue pearl. The important fact to know is that they are all describing the same phenomenon. They all experience the same pure mental object, and these different details are added by their different perceptions.
You can recognize a nimitta by the following six features: 1) it appears only after the fifth stage of the meditation, after the meditator has been with the beautiful breath for a long time; 2) it appears when the breath disappears; 3) it comes only when the external five senses of sight, hearing, smell, taste and touch are completely absent; 4) it manifests only in the silent mind, when denoscriptive thoughts (inner speech) are totally absent; 5) it is strange but powerfully attractive; 6) it is a beautifully simple object. I mention these features so that you may distinguish real nimittas from imaginary ones.
The sixth stage, then, is called experiencing the beautiful nimitta. It is achieved when one lets go of the body, thought and the five senses (including the awareness of the breath) so completely that only the nimitta remains.
A skillful means to achieve such profound letting go is to deliberately offer the gift of confidence to the nimitta. Interrupt the silence just for a moment—so, so gently—and whisper, as it were, inside your mind that you give complete trust to the nimitta, so that the “doer” can relinquish all control and just disappear. The mind, represented by the nimitta before you, will then take over the process as you watch it all happen.
You do not need to do anything here, because the intense beauty of the nimitta is more than capable of holding the attention without your assistance. Be careful not to go assessing. Questions such as, “What is this?” “Is this jhana?” “What should I do next?” and so on are all the work of the “doer” trying to get involved again. This is disturbing the process. You may assess everything once the journey is over. A good scientist assesses the experiment only at the end, when all the data is in. So do not assess or try to work it all out. There is no need to pay attention to the edge of the nimitta: “Is it round or oval?” “Is the edge clear or fuzzy?” This is all unnecessary and just leads to more diversity, more duality of “inside” and “outside, and to more disturbance.
The classical Theravada model of meditation employs the practices of shamatha and vipassana, both. Ajahn Brahmavamso explains the path of tranquility and insight.
By Ajahn Brahmavamso
Part 3 of 3
6. Experiencing the Beautiful Nimitta
This pure mental object is called a nimitta. Nimitta means “a sign,” here a mental sign. This is a real object in the landscape of the mind (citta) and when it appears for the first time it is extremely strange. One simply has not experienced anything like it before. Nevertheless, the mental activity called perception searches through its memory bank of life experiences for something even a little bit similar in order to supply a denoscription to the mind. For most meditators, this disembodied beauty, this mental joy, is perceived as a beautiful light. It is not a light. The eyes are closed and the sight consciousness has long been turned off. It is the mind consciousness freed for the first time from the world of the five senses. It is like the full moon, here standing for the radiant mind, coming out from behind the clouds, here standing for the world of the five senses. It is the mind manifesting, but for most it is perceived as a light, because this imperfect denoscription is the best that perception can offer.
For other meditators, perception chooses to describe this first appearance of mind in terms of physical sensation, such as intense tranquility or ecstasy. Again, the body consciousness (that which experiences pleasure and pain, heat and cold, and so on) has long since closed down and this is not a physical feeling. It is just “perceived” as similar to pleasure. Some see a white light, some a gold star, some a blue pearl. The important fact to know is that they are all describing the same phenomenon. They all experience the same pure mental object, and these different details are added by their different perceptions.
You can recognize a nimitta by the following six features: 1) it appears only after the fifth stage of the meditation, after the meditator has been with the beautiful breath for a long time; 2) it appears when the breath disappears; 3) it comes only when the external five senses of sight, hearing, smell, taste and touch are completely absent; 4) it manifests only in the silent mind, when denoscriptive thoughts (inner speech) are totally absent; 5) it is strange but powerfully attractive; 6) it is a beautifully simple object. I mention these features so that you may distinguish real nimittas from imaginary ones.
The sixth stage, then, is called experiencing the beautiful nimitta. It is achieved when one lets go of the body, thought and the five senses (including the awareness of the breath) so completely that only the nimitta remains.
A skillful means to achieve such profound letting go is to deliberately offer the gift of confidence to the nimitta. Interrupt the silence just for a moment—so, so gently—and whisper, as it were, inside your mind that you give complete trust to the nimitta, so that the “doer” can relinquish all control and just disappear. The mind, represented by the nimitta before you, will then take over the process as you watch it all happen.
You do not need to do anything here, because the intense beauty of the nimitta is more than capable of holding the attention without your assistance. Be careful not to go assessing. Questions such as, “What is this?” “Is this jhana?” “What should I do next?” and so on are all the work of the “doer” trying to get involved again. This is disturbing the process. You may assess everything once the journey is over. A good scientist assesses the experiment only at the end, when all the data is in. So do not assess or try to work it all out. There is no need to pay attention to the edge of the nimitta: “Is it round or oval?” “Is the edge clear or fuzzy?” This is all unnecessary and just leads to more diversity, more duality of “inside” and “outside, and to more disturbance.
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Forwarded from Buddha
7. The Jhana
Let the mind incline where it wants, which is usually to the center of the nimitta. The center is where the most beautiful part lies, where the light is most brilliant and pure. Let go and just enjoy the ride as the attention gets drawn into the center and falls right inside, or as the light expands all around, enveloping you totally. This is, in fact, one and the same experience perceived from different perspectives. Let the mind merge in the bliss. Let the seventh stage of this path of meditation, jhana, occur.
There are two common obstacles at the door into jhana: exhilaration and fear. Exhilaration is becoming excited. If, at this point, the mind thinks, “Wow, this is it!” then the jhana is most unlikely to happen. This “wow” response needs to be subdued in favor of absolute passivity. You can leave all the “wows” until after emerging from the jhana, where they properly belong. The more likely obstacle, though, is fear. Fear arises at the recognition of the sheer power and bliss of the jhana, or else at the recognition that to go fully inside the jhana, something must be left behind—you! The “doer” is silent before jhana but still there. Inside jhana, the “doer” is completely gone. The “knower” is still functioning, you are fully aware, but all the controls are now beyond reach. You cannot even form a single thought, let alone make a decision. The will is frozen, and this can appear scary to the beginner. Never before in your whole life have you ever experienced being so stripped of all control, yet so fully awake. The fear is the fear of surrendering something so essentially personal as the will to do.
This fear can be overcome through confidence in the Buddha’s teachings, together with the enticing bliss just ahead that one can see as the reward. The Lord Buddha often said that this bliss of jhana “should not be feared but should be followed, developed and practiced often” (Latukikopama Sutta, Majjhima Nikaya). So before fear arises, offer your full confidence to that bliss and maintain faith in the Lord Buddha’s teachings and the example of the noble disciples. Trust the dhamma and let the jhana warmly embrace you for an effortless, blissful, body-less and ego-less experience that will be the most profound of your life. Have the courage to fully relinquish control for awhile and experience all this for yourself.
If it is a jhana it will last a long time. It does not deserve to be called jhana if it lasts only a few minutes. Usually, the higher jhanas persist for many hours. Once inside, there is no choice. You will emerge from the jhana only when the mind is ready to come out, when the “fuel” of relinquishment that was built up before is all used up. These are such still and satisfying states of consciousness that their very nature is to persist for a very long time.
Another feature of jhana is that it occurs only after the nimitta is discerned as described above. Furthermore, you should know that while in any jhana it is impossible to experience the body (e.g., physical pain), hear a sound from outside or produce any thoughts, not even “good” thoughts. There is just a clear singleness of perception, an experience of nondualistic bliss that continues unchanging for a very long time. This is not a trance but a state of heightened awareness. This is said so that you may know for yourself whether what you take to be a jhana is real or imaginary.
Let the mind incline where it wants, which is usually to the center of the nimitta. The center is where the most beautiful part lies, where the light is most brilliant and pure. Let go and just enjoy the ride as the attention gets drawn into the center and falls right inside, or as the light expands all around, enveloping you totally. This is, in fact, one and the same experience perceived from different perspectives. Let the mind merge in the bliss. Let the seventh stage of this path of meditation, jhana, occur.
There are two common obstacles at the door into jhana: exhilaration and fear. Exhilaration is becoming excited. If, at this point, the mind thinks, “Wow, this is it!” then the jhana is most unlikely to happen. This “wow” response needs to be subdued in favor of absolute passivity. You can leave all the “wows” until after emerging from the jhana, where they properly belong. The more likely obstacle, though, is fear. Fear arises at the recognition of the sheer power and bliss of the jhana, or else at the recognition that to go fully inside the jhana, something must be left behind—you! The “doer” is silent before jhana but still there. Inside jhana, the “doer” is completely gone. The “knower” is still functioning, you are fully aware, but all the controls are now beyond reach. You cannot even form a single thought, let alone make a decision. The will is frozen, and this can appear scary to the beginner. Never before in your whole life have you ever experienced being so stripped of all control, yet so fully awake. The fear is the fear of surrendering something so essentially personal as the will to do.
This fear can be overcome through confidence in the Buddha’s teachings, together with the enticing bliss just ahead that one can see as the reward. The Lord Buddha often said that this bliss of jhana “should not be feared but should be followed, developed and practiced often” (Latukikopama Sutta, Majjhima Nikaya). So before fear arises, offer your full confidence to that bliss and maintain faith in the Lord Buddha’s teachings and the example of the noble disciples. Trust the dhamma and let the jhana warmly embrace you for an effortless, blissful, body-less and ego-less experience that will be the most profound of your life. Have the courage to fully relinquish control for awhile and experience all this for yourself.
If it is a jhana it will last a long time. It does not deserve to be called jhana if it lasts only a few minutes. Usually, the higher jhanas persist for many hours. Once inside, there is no choice. You will emerge from the jhana only when the mind is ready to come out, when the “fuel” of relinquishment that was built up before is all used up. These are such still and satisfying states of consciousness that their very nature is to persist for a very long time.
Another feature of jhana is that it occurs only after the nimitta is discerned as described above. Furthermore, you should know that while in any jhana it is impossible to experience the body (e.g., physical pain), hear a sound from outside or produce any thoughts, not even “good” thoughts. There is just a clear singleness of perception, an experience of nondualistic bliss that continues unchanging for a very long time. This is not a trance but a state of heightened awareness. This is said so that you may know for yourself whether what you take to be a jhana is real or imaginary.
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Forwarded from Buddha
For those who are misled to conceive of all this as “just shamatha practice” without regard to insight (vipassana), please know that this practice is neither vipassana nor shamatha. It is called bhavana, the method taught by the Lord Buddha and repeated in the Forest Tradition of northeast Thailand, of which my teacher, Venerable Ajahn Chah, was a part. Ajahn Chah often said that shamatha and vipassana cannot be separated, nor can the pair be developed apart from right view, right thought, right moral conduct and so forth.
Indeed, to make progress on the above seven stages, the meditator needs an understanding and acceptance of the Lord Buddha’s teachings and one’s precepts must be pure. Insight will be needed to achieve each of these stages, insight into the meaning of “letting go.” The further one develops these stages, the more profound will be the insight, and if you reach as far as jhana then it will change your whole understanding. Insight dances around jhana and jhana dances around insight. This is the path to nibbana, the Lord Buddha said (Pasadika Sutta, Digha Nikaya), for “one who indulges in jhana, four results are to be expected: Stream Winner, Once Returner, Non-Returner or Arahant.”
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Ajahn Brahmavamso was born in London in 1951. After completing a degree in theoretical physics and teaching for a year, he traveled to Thailand to become a monk. He was ordained at age 23 and he spent the next nine years studying and training in the forest meditation tradition under Venerable Ajahn Chah. In 1983, he was asked to assist in establishing a forest monastery near Perth, Western Australia. Ajahn Brahm is now the abbot of Bodhinyana Monastery and the spiritual director of the Buddhist Society of Western Australia.
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Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/2331
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/3368
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/2768
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
Indeed, to make progress on the above seven stages, the meditator needs an understanding and acceptance of the Lord Buddha’s teachings and one’s precepts must be pure. Insight will be needed to achieve each of these stages, insight into the meaning of “letting go.” The further one develops these stages, the more profound will be the insight, and if you reach as far as jhana then it will change your whole understanding. Insight dances around jhana and jhana dances around insight. This is the path to nibbana, the Lord Buddha said (Pasadika Sutta, Digha Nikaya), for “one who indulges in jhana, four results are to be expected: Stream Winner, Once Returner, Non-Returner or Arahant.”
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Ajahn Brahmavamso was born in London in 1951. After completing a degree in theoretical physics and teaching for a year, he traveled to Thailand to become a monk. He was ordained at age 23 and he spent the next nine years studying and training in the forest meditation tradition under Venerable Ajahn Chah. In 1983, he was asked to assist in establishing a forest monastery near Perth, Western Australia. Ajahn Brahm is now the abbot of Bodhinyana Monastery and the spiritual director of the Buddhist Society of Western Australia.
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/2331
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/3368
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/2768
===
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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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
In the sumptuous Buddhist literature of the world, “Light of Asia”, by Sir Edwin Arnold, is without any doubt, an unique work. It is primarily because, this is the only original poem written in English on the Buddha, throughout the long history of Buddhism. This distinction is quite necessary to be established, because there are translations of original Pali works into English and other languages. Some of these are outstanding instances of spiritual poetry.
Sir Edwin Arnold, the Author of this epic poem, was initially persuaded to compose this sacred work, as a result of his deep and abiding desire to aid in the better and more wholesome mutual understanding between East and West.
His discovery and profound appreciation of the perennial philosophies of ancient India, could form a subject for a substantial research paper. In his early youth in England, Edwin Arnold felt the first stirrings of the Muse. His adept command over poetic expression, won him the Newgate Prize at the University College, Oxford in 1852, for his poem “The Feast of the Belahazzar”.
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
In the sumptuous Buddhist literature of the world, “Light of Asia”, by Sir Edwin Arnold, is without any doubt, an unique work. It is primarily because, this is the only original poem written in English on the Buddha, throughout the long history of Buddhism. This distinction is quite necessary to be established, because there are translations of original Pali works into English and other languages. Some of these are outstanding instances of spiritual poetry.
Sir Edwin Arnold, the Author of this epic poem, was initially persuaded to compose this sacred work, as a result of his deep and abiding desire to aid in the better and more wholesome mutual understanding between East and West.
His discovery and profound appreciation of the perennial philosophies of ancient India, could form a subject for a substantial research paper. In his early youth in England, Edwin Arnold felt the first stirrings of the Muse. His adept command over poetic expression, won him the Newgate Prize at the University College, Oxford in 1852, for his poem “The Feast of the Belahazzar”.
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
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Dhammapada Verse 395
Kisagotami Vatthu
Pamsukuladharam jantum
kisam dhamanisanthatam
ekam vanasmim jhayantam
tamaham brumi brahamanam.
Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.
The Story of Kisagotami
While residing at the Gijjhakuta hill, the Buddha uttered Verse (395) of this book, with reference to Kisagotami.
On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."
Then the Buddha spoke in verse as follows:
Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.
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Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Kisagotami Vatthu
Pamsukuladharam jantum
kisam dhamanisanthatam
ekam vanasmim jhayantam
tamaham brumi brahamanam.
Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.
The Story of Kisagotami
While residing at the Gijjhakuta hill, the Buddha uttered Verse (395) of this book, with reference to Kisagotami.
On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."
Then the Buddha spoke in verse as follows:
Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
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Dhammapada Verse 396
Eka Brahmana Vatthu
Na caham brahmanam brumi
yonijam mattisambhavam,
bhovadi1 nama so hoti
sace hoti sakincano
akincanam anadanam
tamaham brumi brahmanam.
Verse 396: I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.
1. bhovadi: 'Bho' is a familiar term of address used to inferiors and equals. The epithet 'bhovadi', therefore, implies arrogance. Brahmins usually addressed the Buddha as 'Bho Gotama!' The term 'bhovadi' is applied reproachfully by the Buddhists to the brahmins.
The Story of a Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (396) of this book, with reference to a brahmin.
Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him, "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."
Then the Buddha spoke in verse as follows:
Verse 396: I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.
At the end of the discourse that brahmin attained Sotapatti Fruition.
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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
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Eka Brahmana Vatthu
Na caham brahmanam brumi
yonijam mattisambhavam,
bhovadi1 nama so hoti
sace hoti sakincano
akincanam anadanam
tamaham brumi brahmanam.
Verse 396: I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.
1. bhovadi: 'Bho' is a familiar term of address used to inferiors and equals. The epithet 'bhovadi', therefore, implies arrogance. Brahmins usually addressed the Buddha as 'Bho Gotama!' The term 'bhovadi' is applied reproachfully by the Buddhists to the brahmins.
The Story of a Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (396) of this book, with reference to a brahmin.
Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him, "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."
Then the Buddha spoke in verse as follows:
Verse 396: I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.
At the end of the discourse that brahmin attained Sotapatti Fruition.
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The Roots of Good and Evil
By Nyanaponika Thera
Greed, hatred, and delusion — these are the three bad roots in us. Conversely the good ones are non-greed (i.e. generosity), non-hatred (love), and non-delusion (wisdom). All our troubles and suffering stem essentially from the bad roots while our joy and happiness come from the good ones. It is important to know and understand these roots if we are to make an end of suffering and attain true peace and happiness.
This book explains in a penetrative way the nature of these six roots. It contains discourses of the Buddha on the subject together with traditional commentarial explanations plus further exegesis by Venerable Nyanaponika Thera who selected the text. A careful reading of this book will help us better understand ourselves and others and further our progress on the path to wisdom and happiness.
Free download here:
https://static.sariputta.com/pdf/tipitaka/761/roots_goodevilpdf.pdf
===
The Roots of Good and Evil
By Nyanaponika Thera
Greed, hatred, and delusion — these are the three bad roots in us. Conversely the good ones are non-greed (i.e. generosity), non-hatred (love), and non-delusion (wisdom). All our troubles and suffering stem essentially from the bad roots while our joy and happiness come from the good ones. It is important to know and understand these roots if we are to make an end of suffering and attain true peace and happiness.
This book explains in a penetrative way the nature of these six roots. It contains discourses of the Buddha on the subject together with traditional commentarial explanations plus further exegesis by Venerable Nyanaponika Thera who selected the text. A careful reading of this book will help us better understand ourselves and others and further our progress on the path to wisdom and happiness.
Free download here:
https://static.sariputta.com/pdf/tipitaka/761/roots_goodevilpdf.pdf
===
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