Then the Holy One, the Teacher, went on to say:
“When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, that offering is purified by the receivers.
When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful.
When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds, I declare that gift is abundantly fruitful.
But when a passionless one gives to the passionless a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.”
Partial excerpts from MN 142 : Dakkhiṇāvibhaṅgasutta
“When an ethical person with trusting heart gives a proper gift to unethical persons, trusting in the ample fruit of deeds, that offering is purified by the giver.
When an unethical and untrusting person, gives an improper gift to ethical persons, not trusting in the ample fruit of deeds, that offering is purified by the receivers.
When an unethical and untrusting person, gives an improper gift to unethical persons, not trusting in the ample fruit of deeds, I declare that gift is not very fruitful.
When an ethical person with trusting heart gives a proper gift to ethical persons, trusting in the ample fruit of deeds, I declare that gift is abundantly fruitful.
But when a passionless one gives to the passionless a proper gift with trusting heart, trusting in the ample fruit of deeds, that’s truly the best of material gifts.”
Partial excerpts from MN 142 : Dakkhiṇāvibhaṅgasutta
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Dhammapada Verse 399
Akkosakabharadvaja Vatthu
Akkosam vadhabandhanca
aduttho yo titikkhati
khantibalam balanikam
tamaham brumi brahmanam.
Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.
The Story of the Abusive Brahmin Brothers
While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.
Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.
This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.
After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.
One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."
Then the Buddha spoke in verse as follows:
Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.
===
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===
Akkosakabharadvaja Vatthu
Akkosam vadhabandhanca
aduttho yo titikkhati
khantibalam balanikam
tamaham brumi brahmanam.
Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.
The Story of the Abusive Brahmin Brothers
While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.
Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.
This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.
After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.
One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."
Then the Buddha spoke in verse as follows:
Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Things as They Are: A Collection of Talks on the Training of the Mind
By Venerable Ācariya Mahā Boowa, and translated by Ṭhānissaro Bhikkhu
These talks were originally given to the monks at Venerable Ācariya Mahā Boowa’s monastery in Thailand. They deal in part with issues particular to Buddhist monks, but they also contain much that is of more general interest. Since the monks being addressed were at different stages in their practice, each talk deals with issues on a variety of levels. Thus there should be something of use for every reader interested in the training of the mind.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/ThingsasTheyAre_181215.pdf
===
Things as They Are: A Collection of Talks on the Training of the Mind
By Venerable Ācariya Mahā Boowa, and translated by Ṭhānissaro Bhikkhu
These talks were originally given to the monks at Venerable Ācariya Mahā Boowa’s monastery in Thailand. They deal in part with issues particular to Buddhist monks, but they also contain much that is of more general interest. Since the monks being addressed were at different stages in their practice, each talk deals with issues on a variety of levels. Thus there should be something of use for every reader interested in the training of the mind.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/ThingsasTheyAre_181215.pdf
===
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Forwarded from Words of the Buddha
"How should we act, Lord, respecting the body of the Tathagata?"
"Do not hinder yourselves, Ananda, to honor the body of the Tathagata... At a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."
Partial excerpt from DN 16 : Maha-parinibbana Sutta
"Do not hinder yourselves, Ananda, to honor the body of the Tathagata... At a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."
Partial excerpt from DN 16 : Maha-parinibbana Sutta
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Dhammapada Verse 400
Sariputtatthera Vatthu
Akkodhanam vatavantam
silavantam anussadam
dantam antimasariram1
tamaham brumi brahmanam.
Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.
1. antimasariram: lit., one who has the last body. This is his last body because he will not be reborn; he is an arahat.
The Story of Thera Sariputta
While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.
While the Buddha was in residence at the Veluvana monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.
Then the Buddha spoke in verse as follows:
Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.
===
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===
Sariputtatthera Vatthu
Akkodhanam vatavantam
silavantam anussadam
dantam antimasariram1
tamaham brumi brahmanam.
Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.
1. antimasariram: lit., one who has the last body. This is his last body because he will not be reborn; he is an arahat.
The Story of Thera Sariputta
While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.
While the Buddha was in residence at the Veluvana monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.
Then the Buddha spoke in verse as follows:
Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.
===
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===
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Forwarded from Words of the Buddha
If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful.
If you find no alert companion, an attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
If you find no alert companion, an attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
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Forwarded from Buddha
There’s No Need to Be Busy
Ayya Khema on making time to do nothing
In the Metta Sutta (The Loving-Kindness Discourse), the Buddha lists fifteen conditions which are wholesome, are creating peacefulness within, and lead us to loving-kindness. These conditions are all part and parcel of our makeup. We all have them within us. And all we can attend to is their purification and their growth—like a garden in which flowers and weeds grow, and we need to make a choice. What would I like: Flowers? Or weeds?
Sometimes it’s not so easy to distinguish between flowers and weeds. In Australia, a lot of the weeds look like flowers. But some of them are very poisonous. So within our own heart, we need to distinguish between the flowers and the weeds. And if we do that, we can probably remember these conditions and attend to them within ourselves. This attention to ourselves is all that counts.
One of these conditions—and it’s an interesting one for most people—is to not get caught up in too much bustle. How many committees do I belong to? How busy am I? Do I think I have no time for meditation because I’m so busy?
When we think we have no time for meditation, we should immediately consider whether we have time for eating. If we have any time in our daily activities for eating—keeping the body together—we necessarily need to have time to keep the mind together. We spend a lot of time on purchasing, preparing, cooking, and eating our food and cleaning up afterward—not to mention the time someone had to spend growing that food, which most of us aren’t even concerned with. In former times, we needed to be concerned with that too. So it’s not just a matter of cooking for an hour in the morning and an hour at night, unless we go out and buy a pizza. It’s usually a lot of time. And we wouldn’t miss it. We’ve got to eat. Well, by the same token, we’ve got to meditate.
If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises.
Hopefully we have recognized that mind and body are two. We are well versed in looking after the body; we’ve been taught from the time we were small, when they taught us how to go to the toilet. So we know how to look after the body. Do we know how to look after the mind? Do we know how to make the mind healthy and well, expansive, malleable, flexible, just like a healthy body? Can we do that? Meditation and the inner journey is the only thing that can aid us in this.
If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises. It’s of course a thought which has no grounding in fact, because for that which is important, we always have time. Being caught up in too much bustle brings with it a distracted mind. We have to think of too many things. We have to think of the demands of our job; we have to think of the demands of maybe the piece of land that we like to keep in order; we have to think of the demands of the people we see in the evenings; we have to think of so many different things that the mind cannot really become one-pointed in meditation. So, if there’s too much going on, if we try to distract ourselves too much, it’s very important to investigate—Why am I doing that? Which dukkha (suffering) am I trying to get out of today? What’s bothering me? It’s the only reason for being busy.
There’s no need to be busy. We should of course fulfill our obligations and responsibilities. The Buddha always gave guidelines in that direction. But to be overly busy cannot possibly bring peacefulness. It cannot bring contentment. It cannot bring a heart full of love; it cannot bring a heart that can actually bring the mind to meditation. So we should check our activities and see which ones are totally unnecessary. And we should see whether, with the activities that we do, we are again not only trying to escape our own dukkha but also trying to prove something to ourselves and others—that we are somebody. The more we try to prove that we are somebody, the less we have a chance to become nobody. And that’s what nirvana is all about.
Ayya Khema on making time to do nothing
In the Metta Sutta (The Loving-Kindness Discourse), the Buddha lists fifteen conditions which are wholesome, are creating peacefulness within, and lead us to loving-kindness. These conditions are all part and parcel of our makeup. We all have them within us. And all we can attend to is their purification and their growth—like a garden in which flowers and weeds grow, and we need to make a choice. What would I like: Flowers? Or weeds?
Sometimes it’s not so easy to distinguish between flowers and weeds. In Australia, a lot of the weeds look like flowers. But some of them are very poisonous. So within our own heart, we need to distinguish between the flowers and the weeds. And if we do that, we can probably remember these conditions and attend to them within ourselves. This attention to ourselves is all that counts.
One of these conditions—and it’s an interesting one for most people—is to not get caught up in too much bustle. How many committees do I belong to? How busy am I? Do I think I have no time for meditation because I’m so busy?
When we think we have no time for meditation, we should immediately consider whether we have time for eating. If we have any time in our daily activities for eating—keeping the body together—we necessarily need to have time to keep the mind together. We spend a lot of time on purchasing, preparing, cooking, and eating our food and cleaning up afterward—not to mention the time someone had to spend growing that food, which most of us aren’t even concerned with. In former times, we needed to be concerned with that too. So it’s not just a matter of cooking for an hour in the morning and an hour at night, unless we go out and buy a pizza. It’s usually a lot of time. And we wouldn’t miss it. We’ve got to eat. Well, by the same token, we’ve got to meditate.
If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises.
Hopefully we have recognized that mind and body are two. We are well versed in looking after the body; we’ve been taught from the time we were small, when they taught us how to go to the toilet. So we know how to look after the body. Do we know how to look after the mind? Do we know how to make the mind healthy and well, expansive, malleable, flexible, just like a healthy body? Can we do that? Meditation and the inner journey is the only thing that can aid us in this.
If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises. It’s of course a thought which has no grounding in fact, because for that which is important, we always have time. Being caught up in too much bustle brings with it a distracted mind. We have to think of too many things. We have to think of the demands of our job; we have to think of the demands of maybe the piece of land that we like to keep in order; we have to think of the demands of the people we see in the evenings; we have to think of so many different things that the mind cannot really become one-pointed in meditation. So, if there’s too much going on, if we try to distract ourselves too much, it’s very important to investigate—Why am I doing that? Which dukkha (suffering) am I trying to get out of today? What’s bothering me? It’s the only reason for being busy.
There’s no need to be busy. We should of course fulfill our obligations and responsibilities. The Buddha always gave guidelines in that direction. But to be overly busy cannot possibly bring peacefulness. It cannot bring contentment. It cannot bring a heart full of love; it cannot bring a heart that can actually bring the mind to meditation. So we should check our activities and see which ones are totally unnecessary. And we should see whether, with the activities that we do, we are again not only trying to escape our own dukkha but also trying to prove something to ourselves and others—that we are somebody. The more we try to prove that we are somebody, the less we have a chance to become nobody. And that’s what nirvana is all about.
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Forwarded from Buddha
It doesn’t sound appealing to some people, because they haven’t had enough dukkha yet. When we’ve had enough dukkha with the somebody, we can actually appreciate the fact that there’s only one way to get out of dukkha, and that’s being nobody.
If our activities take us anywhere, we want them to take us out of dukkha. If we want them to prove something—who we are or what we are—we will see that not all of them are necessary. Some will be, obviously. It’s impossible to live in this body and in this world without having some activity, and we should have some activity. But is all of it necessary from morning to night? Which activities aren’t necessary? Which ones are strictly for those two reasons: getting out of dukkha, and proving we are somebody? And if we find some of those, can we drop them? We can then have more time for the inner journey.
We have the wealth of absolute truth, of immeasurable love and compassion—the whole wealth of the universe within us. It’s just waiting to be discovered. But within the hustle and bustle of morning-to-evening activity, we’ll never manage to find it. It’s like a golden treasure that is lying within us, that we can actually touch upon through the quiet mind. Anyone can do it, but they’ve got to become quiet. And we’ve got to stop trying to be something special. Only then can we get at it, and then, having found it, we can share it. That’s what the Buddha did. He shared it for forty-five years. With a few thousand people. And today we’re sharing it with five hundred million. That’s the value of enlightenment.
Whatever we do out of compassion is well done. This should be our checkpoint.
So we have that treasure. But if we really get busy, we have no way of unlocking that treasure chest. Unlocking it takes time, and it takes the quiet mind, the contented mind, the satisfied mind. It needs the mind which knows that there is something to be found far beyond anything at all that we can ever find in the world. And then we will make an attempt at checking out what is really necessary to do.
Whatever we do out of compassion is well done. And this should be our checkpoint: what am I doing out of compassion, and what am I doing in order to assert that I am really here and to let as many people know about it as possible, and what am I doing in order to get out of my dukkha to keep busy? But whatever I do out of compassion, that is what we should pursue.
From The Path to Peace: A Buddhist Guide to Cultivating Loving-Kindness by Ayya Khema.
===
Ayya Khema (1923–1997) was an international Buddhist teacher, and the first Western woman to become a Theravada Buddhist nun. An advocate of Buddhist women's rights, in 1987 she helped coordinate the first conference for the Sakyadhita International Association of Buddhist Women in Bodh Gaya, India.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
If our activities take us anywhere, we want them to take us out of dukkha. If we want them to prove something—who we are or what we are—we will see that not all of them are necessary. Some will be, obviously. It’s impossible to live in this body and in this world without having some activity, and we should have some activity. But is all of it necessary from morning to night? Which activities aren’t necessary? Which ones are strictly for those two reasons: getting out of dukkha, and proving we are somebody? And if we find some of those, can we drop them? We can then have more time for the inner journey.
We have the wealth of absolute truth, of immeasurable love and compassion—the whole wealth of the universe within us. It’s just waiting to be discovered. But within the hustle and bustle of morning-to-evening activity, we’ll never manage to find it. It’s like a golden treasure that is lying within us, that we can actually touch upon through the quiet mind. Anyone can do it, but they’ve got to become quiet. And we’ve got to stop trying to be something special. Only then can we get at it, and then, having found it, we can share it. That’s what the Buddha did. He shared it for forty-five years. With a few thousand people. And today we’re sharing it with five hundred million. That’s the value of enlightenment.
Whatever we do out of compassion is well done. This should be our checkpoint.
So we have that treasure. But if we really get busy, we have no way of unlocking that treasure chest. Unlocking it takes time, and it takes the quiet mind, the contented mind, the satisfied mind. It needs the mind which knows that there is something to be found far beyond anything at all that we can ever find in the world. And then we will make an attempt at checking out what is really necessary to do.
Whatever we do out of compassion is well done. And this should be our checkpoint: what am I doing out of compassion, and what am I doing in order to assert that I am really here and to let as many people know about it as possible, and what am I doing in order to get out of my dukkha to keep busy? But whatever I do out of compassion, that is what we should pursue.
From The Path to Peace: A Buddhist Guide to Cultivating Loving-Kindness by Ayya Khema.
===
Ayya Khema (1923–1997) was an international Buddhist teacher, and the first Western woman to become a Theravada Buddhist nun. An advocate of Buddhist women's rights, in 1987 she helped coordinate the first conference for the Sakyadhita International Association of Buddhist Women in Bodh Gaya, India.
===
Buddha dharma teachings channel:
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===
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But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ ... arises as one thing and ceases as another all day and all night.
In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.… That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’
Partial excerpts from SN 12.61 : Assutavāsutta
In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.… That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’
Partial excerpts from SN 12.61 : Assutavāsutta
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Of Mindsets and Monkeypots
By Petr Karel Ontl
The clear awareness of our feelings toward the arisen object or thought, unaccompanied by an automatic, self-interested, reflex reaction based in greed or aversion, begins to weaken the kammic bonds that hold us to saµsåric misery.
And practiced regularly, it provides insight into the workings of nature and of the mind. This insight, this understanding of the impermanence, ultimate unsatisfactoriness, and selfless nature of all conditioned phenomena (anicca, dukkha, anattå), quickly breaks the kammic chains and leads to liberation from Samsara. It is the very core of the Buddha’s Teaching.
Free download available:
https://www.accesstoinsight.org/lib/authors/ontl/bl131.pdf
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Of Mindsets and Monkeypots
By Petr Karel Ontl
The clear awareness of our feelings toward the arisen object or thought, unaccompanied by an automatic, self-interested, reflex reaction based in greed or aversion, begins to weaken the kammic bonds that hold us to saµsåric misery.
And practiced regularly, it provides insight into the workings of nature and of the mind. This insight, this understanding of the impermanence, ultimate unsatisfactoriness, and selfless nature of all conditioned phenomena (anicca, dukkha, anattå), quickly breaks the kammic chains and leads to liberation from Samsara. It is the very core of the Buddha’s Teaching.
Free download available:
https://www.accesstoinsight.org/lib/authors/ontl/bl131.pdf
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