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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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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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
===
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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Dhammapada Verse 401
Uppalavanna Theri Vatthu
Vari pokkharapatteva
araggeriva sasapo
yo na limpati kamesu
tamaham brumi brahmanam.
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.
The Story of Theri Uppalavanna*
While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.
Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."
Then the Buddha spoke in verse as follows:
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.
===
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Uppalavanna Theri Vatthu
Vari pokkharapatteva
araggeriva sasapo
yo na limpati kamesu
tamaham brumi brahmanam.
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.
The Story of Theri Uppalavanna*
While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.
Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."
Then the Buddha spoke in verse as follows:
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.
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Dhammapada Verse 402
Annatarabrahmana Vatthu
Yo dukkhassa pajanati
idheva khayamattano
pannabharam visamyuttam
tamaham brumi brahmanam.
Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.
The Story of a Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.
Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.
Then the Buddha spoke in verse as follows:
Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.
At the end of the discourse the brahmin attained Sotapatti Fruition.
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===
Annatarabrahmana Vatthu
Yo dukkhassa pajanati
idheva khayamattano
pannabharam visamyuttam
tamaham brumi brahmanam.
Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.
The Story of a Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.
Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.
Then the Buddha spoke in verse as follows:
Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.
At the end of the discourse the brahmin attained Sotapatti Fruition.
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Natural Cure for Spiritual Disease
A Guide into Buddhist Science
By Buddhadasa Bhikkhu
Buddha-Dhamma is as vast as the universe and as concise as a moment’s flash of insight. Many sentient beings have gotten lost between the two, unable to resolve through direct personal experience the many teachings available today. Fundamental perspectives are required for us to begin sorting out the multiplicity of experiences and concepts. Here, we offer a clear, direct, and practical guide into the essentials of Buddhism, that is, the Dhamma.
While many Buddhists take Dhamma to be “the Buddha’s teaching,” it really means “Natural Truth” or “Natural Law.” Of course, this is what the Buddha taught and demonstrated, but we must be careful to distinguish the teaching from the Truth itself. Thus, to understand Buddhism one must begin with the Dhamma.
This guide examines the three inter-related aspects of Dhamma and pinpoints the key elements in each.
Although Dhamma is One, we interact with it in three basic ways: study (pariyatti-dhamma), practice (patipatti-dhamma), and realization (pativedha-dhamma). Dhamma study is finding the right perspective on our human predicament and what we must do about it. Dhamma practice is developing and correctly applying the basic tools needed for spiritual survival. Dhamma realization is the benefits that occur naturally with correct practice.
Each aspect can be approached in many ways. Here, Buddhadasa Bhikkhu approaches each in a direct and practical way.
Free download available:
https://static.sariputta.com/pdf/tipitaka/236/nat_cure_pdf.pdf
===
The Natural Cure for Spiritual Disease
A Guide into Buddhist Science
By Buddhadasa Bhikkhu
Buddha-Dhamma is as vast as the universe and as concise as a moment’s flash of insight. Many sentient beings have gotten lost between the two, unable to resolve through direct personal experience the many teachings available today. Fundamental perspectives are required for us to begin sorting out the multiplicity of experiences and concepts. Here, we offer a clear, direct, and practical guide into the essentials of Buddhism, that is, the Dhamma.
While many Buddhists take Dhamma to be “the Buddha’s teaching,” it really means “Natural Truth” or “Natural Law.” Of course, this is what the Buddha taught and demonstrated, but we must be careful to distinguish the teaching from the Truth itself. Thus, to understand Buddhism one must begin with the Dhamma.
This guide examines the three inter-related aspects of Dhamma and pinpoints the key elements in each.
Although Dhamma is One, we interact with it in three basic ways: study (pariyatti-dhamma), practice (patipatti-dhamma), and realization (pativedha-dhamma). Dhamma study is finding the right perspective on our human predicament and what we must do about it. Dhamma practice is developing and correctly applying the basic tools needed for spiritual survival. Dhamma realization is the benefits that occur naturally with correct practice.
Each aspect can be approached in many ways. Here, Buddhadasa Bhikkhu approaches each in a direct and practical way.
Free download available:
https://static.sariputta.com/pdf/tipitaka/236/nat_cure_pdf.pdf
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