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.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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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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Giant Naga dragon statue, Phaya Si Mukda Maha Muni Nilapala Nakkharat, Amphoe Mueang Mukdahan, Thailand.
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Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand
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Give Before You Get
On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu
Part 1 of 2
We meditate to find happiness, but we have to bring some happiness to the meditation first if we want to get results. This is why the Buddha’s training doesn’t start with meditating. It starts with generosity. You learn how to be happy through giving.
A king once came to see the Buddha and asked him, “Where should a gift be given?” He may have expected the Buddha to say, “Give to Buddhists,” because the Brahmins would say, “Give to the Brahmins.” Other sectarians would have said to give to their sects. But the Buddha said something different. He said, “Give where you feel inspired, where you feel the gift would be well used.”
That gives you freedom. This is one of the reasons the Buddha would start mundane right view with the statement, “There is giving.” It sounds obvious, but there were people at that time who said that giving had no meaning at all, either because the people you gave things to would be annihilated at death—so nothing in terms of long-term consequences could be expected—or because you had no free will. If you gave something, it was because the stars or some other outside force made you do it. But the Buddha said something else. He said, in effect, “It’s your free choice, and when you make the free choice to give, that’s a good choice.”
When you were a child, this was probably how you first realized that you had that power of choice and could use it in a good way. You had something that you could use, and there was no compulsion to give it away, but you felt that it would be good to give it to somebody else. You weren’t driven by your appetites. That was your first taste of freedom and the benefits of freedom.
But then the king asked, “A gift given where gives the best results?” That, the Buddha said, was a different question. It required a different answer. This was where he talked about how to approach the act of giving as a skill. There’s a certain pleasure that comes with having freedom to choose where and what to give. But there’s a higher level of happiness that comes when you realize that you can put some thought into what you want to give and how you want to give it, and that increases its benefits.
There are several things that would make a difference in the results.
One of them has to do with the recipient: You want to choose someone who’s free of greed, aversion, and delusion, or who’s on the path of trying to achieve freedom from greed, aversion, and delusion.
You learn how to be happy through giving.
As for the gift itself, it’s interesting—the Buddha never talks about the material value of the gift as being important. It’s more, “Is this a gift that’s in season? Will it harm either you or the person who’s going to receive it?”
Then there’s the attitude you adopt while you’re giving it. You have to believe that something important will come from this—you’re not just throwing it away.
And there is your motivation: What do you want to gain from giving a gift? For the Buddha, the best motivations are those that focus on training the mind. The lowest motivation, he says, is in line with the teaching on karma, that you basically get back what you’ve given. This was very common in India, and it’s been common throughout the Buddhist world ever since: You give x and you hope that in the next lifetime, you’ll get it back, one hopes, with interest. It’s not a bad motivation—it’s better than not giving at all—but it’s not the best. The higher motivations have to do with how giving is inherently good, or how it’s not right when you have more than enough—and there are the people who don’t have enough—that you don’t give something to them. If you belong to a family with a long tradition of being generous, you want to maintain the family tradition. Or you find that it makes the mind serene: It’s a source of happiness simply to give. And finally, it’s an ornament for the mind. You’re doing it because it’s a natural expression of your inner goodness.
On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu
Part 1 of 2
We meditate to find happiness, but we have to bring some happiness to the meditation first if we want to get results. This is why the Buddha’s training doesn’t start with meditating. It starts with generosity. You learn how to be happy through giving.
A king once came to see the Buddha and asked him, “Where should a gift be given?” He may have expected the Buddha to say, “Give to Buddhists,” because the Brahmins would say, “Give to the Brahmins.” Other sectarians would have said to give to their sects. But the Buddha said something different. He said, “Give where you feel inspired, where you feel the gift would be well used.”
That gives you freedom. This is one of the reasons the Buddha would start mundane right view with the statement, “There is giving.” It sounds obvious, but there were people at that time who said that giving had no meaning at all, either because the people you gave things to would be annihilated at death—so nothing in terms of long-term consequences could be expected—or because you had no free will. If you gave something, it was because the stars or some other outside force made you do it. But the Buddha said something else. He said, in effect, “It’s your free choice, and when you make the free choice to give, that’s a good choice.”
When you were a child, this was probably how you first realized that you had that power of choice and could use it in a good way. You had something that you could use, and there was no compulsion to give it away, but you felt that it would be good to give it to somebody else. You weren’t driven by your appetites. That was your first taste of freedom and the benefits of freedom.
But then the king asked, “A gift given where gives the best results?” That, the Buddha said, was a different question. It required a different answer. This was where he talked about how to approach the act of giving as a skill. There’s a certain pleasure that comes with having freedom to choose where and what to give. But there’s a higher level of happiness that comes when you realize that you can put some thought into what you want to give and how you want to give it, and that increases its benefits.
There are several things that would make a difference in the results.
One of them has to do with the recipient: You want to choose someone who’s free of greed, aversion, and delusion, or who’s on the path of trying to achieve freedom from greed, aversion, and delusion.
You learn how to be happy through giving.
As for the gift itself, it’s interesting—the Buddha never talks about the material value of the gift as being important. It’s more, “Is this a gift that’s in season? Will it harm either you or the person who’s going to receive it?”
Then there’s the attitude you adopt while you’re giving it. You have to believe that something important will come from this—you’re not just throwing it away.
And there is your motivation: What do you want to gain from giving a gift? For the Buddha, the best motivations are those that focus on training the mind. The lowest motivation, he says, is in line with the teaching on karma, that you basically get back what you’ve given. This was very common in India, and it’s been common throughout the Buddhist world ever since: You give x and you hope that in the next lifetime, you’ll get it back, one hopes, with interest. It’s not a bad motivation—it’s better than not giving at all—but it’s not the best. The higher motivations have to do with how giving is inherently good, or how it’s not right when you have more than enough—and there are the people who don’t have enough—that you don’t give something to them. If you belong to a family with a long tradition of being generous, you want to maintain the family tradition. Or you find that it makes the mind serene: It’s a source of happiness simply to give. And finally, it’s an ornament for the mind. You’re doing it because it’s a natural expression of your inner goodness.
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These are higher motivations, and the higher motivations get better results.
So you can see that approaching the act of generosity as a skill is aimed mainly at the mind. When you give to others, you want to give attentively, you want to give with respect, you want to give out of compassion. And the best motivation, of course, is that you want to benefit your mind.
You see this clearly when you sit down and meditate. There are times when you’re trying to stay with the breath, and the mind just won’t stay. It’s got other issues. The thought comes to you, “Maybe I’m not cut out to be a meditator. Maybe I don’t have the merit.” At times like that, you can think back on the times you’ve been generous, the times you’ve been virtuous—generous when you didn’t have to be, or generous when you really put some thought into it. You weren’t just going through the motions.
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So you can see that approaching the act of generosity as a skill is aimed mainly at the mind. When you give to others, you want to give attentively, you want to give with respect, you want to give out of compassion. And the best motivation, of course, is that you want to benefit your mind.
You see this clearly when you sit down and meditate. There are times when you’re trying to stay with the breath, and the mind just won’t stay. It’s got other issues. The thought comes to you, “Maybe I’m not cut out to be a meditator. Maybe I don’t have the merit.” At times like that, you can think back on the times you’ve been generous, the times you’ve been virtuous—generous when you didn’t have to be, or generous when you really put some thought into it. You weren’t just going through the motions.
===
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Dhammapada Verse 397
Uggasenasetthiputta Vatthu
Sabbasamyojanam chetva
yo ve na paritassati
sangatigam visamyuttam
tamaham brumi brahamanam.
Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.
The Story of Uggasena, the Son of a Rich Man*
While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.
After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.
One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."
Then the Buddha spoke in verse as follows:
Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.
===
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Uggasenasetthiputta Vatthu
Sabbasamyojanam chetva
yo ve na paritassati
sangatigam visamyuttam
tamaham brumi brahamanam.
Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.
The Story of Uggasena, the Son of a Rich Man*
While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.
After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.
One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."
Then the Buddha spoke in verse as follows:
Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand
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Give Before You Get
On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu
Part 2 of 2
In Thailand, they have ready-made packages for Sanghadana, when you want to give to the sangha. You go down to a store, and the items are already wrapped for you. That kind of gift doesn’t go into the heart nearly as much as when you stop to think, “What do the monks need? What would be something special for them that would really be in line with their needs?” The more thought you put into a gift, the more happiness comes when you reflect on that act of giving. And when you reflect that it was given out of the goodness of your heart, for the sake of making your heart serene, that gives you even more happiness. You have a strong sense of your own worth, that you’re not dead weight on the earth. You’ve actually given something. You’ve contributed something to the goodness of the world. And the world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.
When you have that background, and when you’ve learned the lesson from giving that there’s a greater happiness that comes from giving rather than from consuming, it puts you in the right frame of mind to meditate—not only when you meet with obstacles but also when you approach meditation as a whole.
The world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.
All too often, when people start meditating, they say, “What can I get out of this?” But if you come to it from the act of giving, your first thought should be, “What can I give here?” You can give your time. You can give your energy. The three qualities the Buddha says are necessary for getting the mind into concentration are mindfulness, alertness, and ardency. The ardency requires that you give energy, that you’re going to give before you can get. It’s through your ardency that you develop more mindfulness—in other words, the ability to keep in mind the fact that you’re going to try to stay here with the breath—and more alertness, because it takes energy to be alert. There’s a part of the mind that’s aware without any effort, but that’s not what the Buddha is talking about when he talks about alertness. Alertness means clearly knowing what you’re doing and the results you’re getting from your actions. You have to put energy into paying attention, because all too often we do things without paying full attention to what we’re doing. We’ve got our mind on something else. As a result, we can’t really connect our actions with the results of those actions, because we weren’t paying attention. That’s why we don’t learn much from our actions.
So you have to be resolute in being mindful, ardent, and alert. You give before you get. You start giving with the practice of mindfulness, with the practice of right effort, and those two factors help to develop your concentration. The concentration is the reward, but then the concentration itself requires effort to maintain the sense of well-being that comes with getting the mind to settle down and let go of all of its other preoccupations.
That’s the other aspect of mindfulness. You’re mindful to stay with your one object, but you’re also mindful to put aside all thoughts about the world that are not related to staying with that object. As you give up outside preoccupations, you find that the mind is wealthier as a result. We tend to think that the more opinions we have, the more ideas we have, the richer our mind. But the Buddha is showing us that the mind reveals its luminous nature—what goodness it’s capable of—when you let go through the act of being generous, through the act of giving things up and seeing the good qualities of alertness, of mindfulness, and of awareness that develop as a result when the mind is not weighed down with a lot of opinions, not weighed down with a lot of possessions.
On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu
Part 2 of 2
In Thailand, they have ready-made packages for Sanghadana, when you want to give to the sangha. You go down to a store, and the items are already wrapped for you. That kind of gift doesn’t go into the heart nearly as much as when you stop to think, “What do the monks need? What would be something special for them that would really be in line with their needs?” The more thought you put into a gift, the more happiness comes when you reflect on that act of giving. And when you reflect that it was given out of the goodness of your heart, for the sake of making your heart serene, that gives you even more happiness. You have a strong sense of your own worth, that you’re not dead weight on the earth. You’ve actually given something. You’ve contributed something to the goodness of the world. And the world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.
When you have that background, and when you’ve learned the lesson from giving that there’s a greater happiness that comes from giving rather than from consuming, it puts you in the right frame of mind to meditate—not only when you meet with obstacles but also when you approach meditation as a whole.
The world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.
All too often, when people start meditating, they say, “What can I get out of this?” But if you come to it from the act of giving, your first thought should be, “What can I give here?” You can give your time. You can give your energy. The three qualities the Buddha says are necessary for getting the mind into concentration are mindfulness, alertness, and ardency. The ardency requires that you give energy, that you’re going to give before you can get. It’s through your ardency that you develop more mindfulness—in other words, the ability to keep in mind the fact that you’re going to try to stay here with the breath—and more alertness, because it takes energy to be alert. There’s a part of the mind that’s aware without any effort, but that’s not what the Buddha is talking about when he talks about alertness. Alertness means clearly knowing what you’re doing and the results you’re getting from your actions. You have to put energy into paying attention, because all too often we do things without paying full attention to what we’re doing. We’ve got our mind on something else. As a result, we can’t really connect our actions with the results of those actions, because we weren’t paying attention. That’s why we don’t learn much from our actions.
So you have to be resolute in being mindful, ardent, and alert. You give before you get. You start giving with the practice of mindfulness, with the practice of right effort, and those two factors help to develop your concentration. The concentration is the reward, but then the concentration itself requires effort to maintain the sense of well-being that comes with getting the mind to settle down and let go of all of its other preoccupations.
That’s the other aspect of mindfulness. You’re mindful to stay with your one object, but you’re also mindful to put aside all thoughts about the world that are not related to staying with that object. As you give up outside preoccupations, you find that the mind is wealthier as a result. We tend to think that the more opinions we have, the more ideas we have, the richer our mind. But the Buddha is showing us that the mind reveals its luminous nature—what goodness it’s capable of—when you let go through the act of being generous, through the act of giving things up and seeing the good qualities of alertness, of mindfulness, and of awareness that develop as a result when the mind is not weighed down with a lot of opinions, not weighed down with a lot of possessions.
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So come to the meditation with the right attitude. You give before you get, and whatever you get, you’re going to give that away, too, but it’s like a trade. Keep trading up and you finally get to the point where there’s no further “up.” In other words, you’ve reached the ultimate happiness, which the Buddha said is also the ultimate emptiness. It’s empty of disturbance, empty of defilement, but it’s full of well-being. There is that potential in the mind, but we’re not going to know it until we learn how to give up the things that hold us back.
Luang Pu Dune, one of the masters of the forest, was visiting Ajaan Suwat one time, and when he left, he made a comment that “The world is all about things that come in pairs, but the dhamma is one thing clear through.” He didn’t say what that one thing was, but the attitude of generosity is a good candidate.
This article was adapted from a talk given on September 29, 2024, and originally appeared on www.dhammatalks.org
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/2786
Part 2 of 2:
https://news.1rj.ru/str/wordsofbuddha/3404
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
Luang Pu Dune, one of the masters of the forest, was visiting Ajaan Suwat one time, and when he left, he made a comment that “The world is all about things that come in pairs, but the dhamma is one thing clear through.” He didn’t say what that one thing was, but the attitude of generosity is a good candidate.
This article was adapted from a talk given on September 29, 2024, and originally appeared on www.dhammatalks.org
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/2786
Part 2 of 2:
https://news.1rj.ru/str/wordsofbuddha/3404
===
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https://news.1rj.ru/str/wordsofbuddha
===
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Daily teachings of Buddha Dharma
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A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha
This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
===
A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha
This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
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A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha
This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
===
A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha
This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
===
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Dhammapada Verse 398
Dve Brahmana Vatthu
Chetva naddhim varattanca
sandanam sahanukkamam
ukkhittapaligham buddham
tamaham brumi brahamanam.
Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.
The Story of Two Brahmins
While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.
Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."
Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.
At the end of the discourse five hundred bhikkhus attained arahatship.
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Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Dve Brahmana Vatthu
Chetva naddhim varattanca
sandanam sahanukkamam
ukkhittapaligham buddham
tamaham brumi brahamanam.
Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.
The Story of Two Brahmins
While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.
Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."
Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.
At the end of the discourse five hundred bhikkhus attained arahatship.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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