Don’t become one who is later remorseful. This is my instruction to you.
This translation available at www.dhammatalks.org
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/2925
Part 2 of 2:
https://news.1rj.ru/str/dhammapadas/2508
===
Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies. He teaches two Tricycle Online Courses: Going Forth and Living in Harmony, and he created the daily email course Dhamma Wheel.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
This translation available at www.dhammatalks.org
===
Part 1 of 2:
https://news.1rj.ru/str/lorddivinebuddha/2925
Part 2 of 2:
https://news.1rj.ru/str/dhammapadas/2508
===
Andrew Olendzki is a professor at Lesley University and the director of its graduate program in Mindfulness Studies. He teaches two Tricycle Online Courses: Going Forth and Living in Harmony, and he created the daily email course Dhamma Wheel.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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Dhammapada Verse 415
Sundarasamuddatthera Vatthu
Yo'dha kime pahantvana
anagaro paribbaje
kamabhavaparikkhinam
tamaham brumi brahmanam.
Verse 415: Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.
The Story of Thera Sundarasamudda
While residing at the Jetavana monastery, the Buddha uttered Verse (415) of this book, with reference to Thera Sundarasamudda.
Sundarasamudda was the son of a rich man from Savatthi. After he had entered the Order, he left for Rajagaha, which was forty-five yojanas away from Savatthi, to practise meditation. One day, while some festivities were going on in Savatthi, the parents of Sundarasamudda missed him very much; they also felt sorry for their son who was missing all the enjoyment and they wept. As they were weeping, a courtesan came to them and asked what the matter was. On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man how would you reward me?" The parents answered that they would make her rich. The courtesan then asked for a large sum of money and left for Rajagaha with a number of followers.
At Rajagaha, she rented a house with seven-tiered pinnacles on the route where Thera Sundarasamudda would come on his alms-round. She prepared good food and waited for him. On the first few days, she offered alms-food to the thera at the door of her house. Later, she invited him to come inside. Meanwhile, she paid money to some children to come and play just outside the house about the time the thera usually came on his alms-round. This gave her the excuse that it was very dusty and noisy on the ground floor; with this excuse she invited the thera to the top floor to have his alms-food. The thera consented and went up and as soon as he had entered the room, the courtesan closed the door. Then she started seducing the thera. She said to the thera, "Venerable Sir! Please be my youthful and energetic husband, and I will be your dearly beloved wife. After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana." When he heard these words the thera suddenly realized his mistake and got alarmed. Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."
At that instant, the Buddha saw from his Perfumed Chamber what was happening to Thera Sundarasamudda at Rajagaha. He called the Venerable Ananda and said to him, "Ananda! On an upper storey of a pinnacled building in Rajagaha, there now goes on a struggle between Sundarasamudda and a courtesan; but in the end the thera will be the winner." After saying this to Ananda, the Buddha sent forth his radiance to the thera, made him feel his presence, and said, "My son! Be resolute and get rid of love of wealth and sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 415: Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.
At the end of the discourse the thera attained arahatship, and by supernormal power passed through the roof into the sky and went to the Buddha.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Sundarasamuddatthera Vatthu
Yo'dha kime pahantvana
anagaro paribbaje
kamabhavaparikkhinam
tamaham brumi brahmanam.
Verse 415: Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.
The Story of Thera Sundarasamudda
While residing at the Jetavana monastery, the Buddha uttered Verse (415) of this book, with reference to Thera Sundarasamudda.
Sundarasamudda was the son of a rich man from Savatthi. After he had entered the Order, he left for Rajagaha, which was forty-five yojanas away from Savatthi, to practise meditation. One day, while some festivities were going on in Savatthi, the parents of Sundarasamudda missed him very much; they also felt sorry for their son who was missing all the enjoyment and they wept. As they were weeping, a courtesan came to them and asked what the matter was. On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man how would you reward me?" The parents answered that they would make her rich. The courtesan then asked for a large sum of money and left for Rajagaha with a number of followers.
At Rajagaha, she rented a house with seven-tiered pinnacles on the route where Thera Sundarasamudda would come on his alms-round. She prepared good food and waited for him. On the first few days, she offered alms-food to the thera at the door of her house. Later, she invited him to come inside. Meanwhile, she paid money to some children to come and play just outside the house about the time the thera usually came on his alms-round. This gave her the excuse that it was very dusty and noisy on the ground floor; with this excuse she invited the thera to the top floor to have his alms-food. The thera consented and went up and as soon as he had entered the room, the courtesan closed the door. Then she started seducing the thera. She said to the thera, "Venerable Sir! Please be my youthful and energetic husband, and I will be your dearly beloved wife. After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana." When he heard these words the thera suddenly realized his mistake and got alarmed. Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."
At that instant, the Buddha saw from his Perfumed Chamber what was happening to Thera Sundarasamudda at Rajagaha. He called the Venerable Ananda and said to him, "Ananda! On an upper storey of a pinnacled building in Rajagaha, there now goes on a struggle between Sundarasamudda and a courtesan; but in the end the thera will be the winner." After saying this to Ananda, the Buddha sent forth his radiance to the thera, made him feel his presence, and said, "My son! Be resolute and get rid of love of wealth and sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 415: Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.
At the end of the discourse the thera attained arahatship, and by supernormal power passed through the roof into the sky and went to the Buddha.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Forwarded from Words of the Buddha
Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.
बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.
बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Awareness Itself
By Ajaan Fuang Jotiko
A collection of teachings spanning the whole range of practice by Ajaan Lee’s principal student and Ṭhānissaro Bhikkhu’s teacher.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/AwarenessItself_181215.pdf
===
Awareness Itself
By Ajaan Fuang Jotiko
A collection of teachings spanning the whole range of practice by Ajaan Lee’s principal student and Ṭhānissaro Bhikkhu’s teacher.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/AwarenessItself_181215.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Awareness Itself
By Ajaan Fuang Jotiko
A collection of teachings spanning the whole range of practice by Ajaan Lee’s principal student and Ṭhānissaro Bhikkhu’s teacher.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/AwarenessItself_181215.pdf
===
Awareness Itself
By Ajaan Fuang Jotiko
A collection of teachings spanning the whole range of practice by Ajaan Lee’s principal student and Ṭhānissaro Bhikkhu’s teacher.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/AwarenessItself_181215.pdf
===
❤1🥰1🤝1
Dhammapada Verse 416*
Jatilatthera Vatthu
Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
The Story of Thera Jatila
While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jatila.
Soon after the passing away (Parinibbana) of Kassapa Buddha, an arahat thera went round for donations to build a gold stupa where the relics of Kassapa Buddha were to be enshrined. The thera came to the house of a goldsmith while he and his wife were engaged in a heated quarrel. The goldsmith shouted at the thera and said, "You had better thrown your stupa into the water and go away." His wife then said to the goldsmith, "If you are angry with me you should abuse me only; you can even beat me if you like; but why do you have to abuse the Buddha and the thera? Surely, you have done a grievous wrong!" Hearing her words, the goldsmith realized the enormity of the wrong he had done and wanted to make atonement for it. So, he made some gold flowers, put them into three gold pots and offered them to be put into the relic chamber of the stupa of Kassapa Buddha.
In his present existence he was conceived in the womb of a rich man's daughter who had had an illicit love affair. When the child was born, she put it into a pot and floated it down the stream. A young woman who was bathing in the stream saw the child in the pot and took it with her. She adopted him and named him Jatila. Later, on the advice of a thera the woman sent Jatila to Taxila where he had his education. While at Taxila the thera arranged for him to stay at the house of a merchant who was a disciple of his. In due course, Jatila married the daughter of the merchant. Soon after the marriage, a large mound of gold appeared in the backyard of the house which was newly built for the couple. Three sons were born out of this marriage. After that, Jatila joined the Order and attained arahatship within a few days.
On one occasion, as the Buddha went on an alms-round with five hundred bhikkhus including Jatila, they came to the house of the sons of Jatila. His sons offered alms-food to the Buddha and his disciples for fifteen days. Some time afterwards, the bhikkhus asked Jatila whether he was still attached to his mound of gold and his sons, and he answered that he had no more attachment to them. The bhikkhus then said to the Buddha that Jatila was falsely claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Jatila has got rid of craving and pride; he has indeed attained arahatship."
Then the Buddha spoke in verse as follows:
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Jatilatthera Vatthu
Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
The Story of Thera Jatila
While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jatila.
Soon after the passing away (Parinibbana) of Kassapa Buddha, an arahat thera went round for donations to build a gold stupa where the relics of Kassapa Buddha were to be enshrined. The thera came to the house of a goldsmith while he and his wife were engaged in a heated quarrel. The goldsmith shouted at the thera and said, "You had better thrown your stupa into the water and go away." His wife then said to the goldsmith, "If you are angry with me you should abuse me only; you can even beat me if you like; but why do you have to abuse the Buddha and the thera? Surely, you have done a grievous wrong!" Hearing her words, the goldsmith realized the enormity of the wrong he had done and wanted to make atonement for it. So, he made some gold flowers, put them into three gold pots and offered them to be put into the relic chamber of the stupa of Kassapa Buddha.
In his present existence he was conceived in the womb of a rich man's daughter who had had an illicit love affair. When the child was born, she put it into a pot and floated it down the stream. A young woman who was bathing in the stream saw the child in the pot and took it with her. She adopted him and named him Jatila. Later, on the advice of a thera the woman sent Jatila to Taxila where he had his education. While at Taxila the thera arranged for him to stay at the house of a merchant who was a disciple of his. In due course, Jatila married the daughter of the merchant. Soon after the marriage, a large mound of gold appeared in the backyard of the house which was newly built for the couple. Three sons were born out of this marriage. After that, Jatila joined the Order and attained arahatship within a few days.
On one occasion, as the Buddha went on an alms-round with five hundred bhikkhus including Jatila, they came to the house of the sons of Jatila. His sons offered alms-food to the Buddha and his disciples for fifteen days. Some time afterwards, the bhikkhus asked Jatila whether he was still attached to his mound of gold and his sons, and he answered that he had no more attachment to them. The bhikkhus then said to the Buddha that Jatila was falsely claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Jatila has got rid of craving and pride; he has indeed attained arahatship."
Then the Buddha spoke in verse as follows:
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Footprints in the Dust: The Life of the Buddha from the Most Ancient Sources
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/download/footprints-in-the-dust-the-life-of-the-buddha-from-the-most-ancient-sources/
===
Footprints in the Dust: The Life of the Buddha from the Most Ancient Sources
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/download/footprints-in-the-dust-the-life-of-the-buddha-from-the-most-ancient-sources/
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Footprints in the Dust: The Life of the Buddha from the Most Ancient Sources
By Bhante Shravasti Dhammika
What was the Buddha like as a human being? How did he relate to others? With great care and an eye for detail, Venerable Dhammika pieces together the life events we can ‘read’ from very early texts. The result is a truly authoritative biography. It shows that as a man, as well as a teacher, the historical Buddha was remarkable indeed. The chapter headings are refreshingly original: a day in the life of, his humour, his debating style, his background. I really enjoyed thinking about Gotama Buddha simply as a person—and clearly an extraordinary one, as Ven Dhammika shows us. I recommend this book to anyone who would like a down- to-earth, accurate and readable appraisal of the founder of this great world religion, seen through modern eyes.
Free download available:
https://budblooms.org/download/footprints-in-the-dust-the-life-of-the-buddha-from-the-most-ancient-sources/
===
Footprints in the Dust: The Life of the Buddha from the Most Ancient Sources
By Bhante Shravasti Dhammika
What was the Buddha like as a human being? How did he relate to others? With great care and an eye for detail, Venerable Dhammika pieces together the life events we can ‘read’ from very early texts. The result is a truly authoritative biography. It shows that as a man, as well as a teacher, the historical Buddha was remarkable indeed. The chapter headings are refreshingly original: a day in the life of, his humour, his debating style, his background. I really enjoyed thinking about Gotama Buddha simply as a person—and clearly an extraordinary one, as Ven Dhammika shows us. I recommend this book to anyone who would like a down- to-earth, accurate and readable appraisal of the founder of this great world religion, seen through modern eyes.
Free download available:
https://budblooms.org/download/footprints-in-the-dust-the-life-of-the-buddha-from-the-most-ancient-sources/
===
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Dhammapada Verse 416*
Jotikatthera Vatthu
Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
The Story of Thera Jotika
While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jotika.
Jotika was a famous rich man from Rajagaha. He lived in a stately mansion with seven tiered pinnacles. There were seven walls around his mansion, each of which had an entrance guarded by celestial demons. The fame of his wealth spread far and wide, and many people came to see his mansion. On one occasion, King Bimbisara came to visit Jotika; he also brought his son Ajatasattu with him. Ajatasattu seeing the grandeur of Jotika's mansion vowed that he would not allow Jotika to live in such a magnificent mansion when he became king. On the king's departure from his house Jotika presented the king with a large priceless ruby. It was the custom of Jotika to give presents to all visitors who came to see him.
When Ajatasattu ascended the throne, after killing his father, he came with his soldiers to take the mansion of Jotika by force. But as all the gates were well guarded by celestial demons, Ajatasattu and his soldiers had to retreat. Ajatasattu fled to the Veluvana monastery and he found Jotika listening to a discourse given by the Buddha. Seeing Jotika at the feet of the Buddha, Ajatasattu exclaimed, "After making your guards fight me, you are now pretending to be listening to a discourse!" Jotika realized that the king had gone to take his place by force and that he had been compelled to retreat.
In a past existence, Jotika had made a solemn wish that his property might not be taken away from him against his wish, and this wish had been fulfilled. So Jotika said to King Ajatasattu, "O king! My property cannot be taken away against my wish." Saying this, he stretched out his ten fingers and asked the king to take off the twenty rings he was wearing on his fingers. The king tried hard to take them off but did not succeed. Jotika then asked the king to spread out a piece of cloth and as Jotika put his fingers on to the cloth, all his rings easily slipped off. After he had given all his rings to King Ajatasattu, Jotika asked the Buddha that he might be permitted into the Order. Soon after entering the Order, Jotika attained arahatship.
One day, when other bhikkhus asked him whether he had any more craving left in him for his mansion his wealth and his wife, he answered that he did not have any more craving for them. The bhikkhus then went to the Buddha and said, "Venerable Sir! Thera Jotika claims to have attained arahatship; he is telling lies." To them the Buddha said, "Bhikkhus! Jotika speaks the truth; he does not have any more craving in him. He is now an arahat."
Then the Buddha spoke in verse as follows:
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
Jotikatthera Vatthu
Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
The Story of Thera Jotika
While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jotika.
Jotika was a famous rich man from Rajagaha. He lived in a stately mansion with seven tiered pinnacles. There were seven walls around his mansion, each of which had an entrance guarded by celestial demons. The fame of his wealth spread far and wide, and many people came to see his mansion. On one occasion, King Bimbisara came to visit Jotika; he also brought his son Ajatasattu with him. Ajatasattu seeing the grandeur of Jotika's mansion vowed that he would not allow Jotika to live in such a magnificent mansion when he became king. On the king's departure from his house Jotika presented the king with a large priceless ruby. It was the custom of Jotika to give presents to all visitors who came to see him.
When Ajatasattu ascended the throne, after killing his father, he came with his soldiers to take the mansion of Jotika by force. But as all the gates were well guarded by celestial demons, Ajatasattu and his soldiers had to retreat. Ajatasattu fled to the Veluvana monastery and he found Jotika listening to a discourse given by the Buddha. Seeing Jotika at the feet of the Buddha, Ajatasattu exclaimed, "After making your guards fight me, you are now pretending to be listening to a discourse!" Jotika realized that the king had gone to take his place by force and that he had been compelled to retreat.
In a past existence, Jotika had made a solemn wish that his property might not be taken away from him against his wish, and this wish had been fulfilled. So Jotika said to King Ajatasattu, "O king! My property cannot be taken away against my wish." Saying this, he stretched out his ten fingers and asked the king to take off the twenty rings he was wearing on his fingers. The king tried hard to take them off but did not succeed. Jotika then asked the king to spread out a piece of cloth and as Jotika put his fingers on to the cloth, all his rings easily slipped off. After he had given all his rings to King Ajatasattu, Jotika asked the Buddha that he might be permitted into the Order. Soon after entering the Order, Jotika attained arahatship.
One day, when other bhikkhus asked him whether he had any more craving left in him for his mansion his wealth and his wife, he answered that he did not have any more craving for them. The bhikkhus then went to the Buddha and said, "Venerable Sir! Thera Jotika claims to have attained arahatship; he is telling lies." To them the Buddha said, "Bhikkhus! Jotika speaks the truth; he does not have any more craving in him. He is now an arahat."
Then the Buddha spoke in verse as follows:
Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
Telegram
Vajrayana Tantrayana Buddhism
Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Path to Peace and Freedom for the Mind
By Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/thai/lee/pathtopeace.pdf
===
The Path to Peace and Freedom for the Mind
By Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/thai/lee/pathtopeace.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Path to Peace and Freedom for the Mind
By Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/thai/lee/pathtopeace.pdf
===
The Path to Peace and Freedom for the Mind
By Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/thai/lee/pathtopeace.pdf
===
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Forwarded from Words of the Buddha
What We Gain When We Learn to Let Go
There are two sides to this Buddhist practice: letting go of something and letting go into something.
By Gil Fronsdal
Letting go is an important practice in everyday life, as well as on the path of liberation. Daily life provides innumerable small and large occasions for letting go of plans, desires, preferences, and opinions. It can be as simple as when the weather changes, and we abandon plans we had for the day. Or it can be as complex as deciding what to sacrifice, when pulled between the needs of family, friends, career, community, or spiritual practice. Daily life provides many situations where letting go is appropriate, or even required. Learning how to do so skillfully is essential to a happy life.
Buddhist practice leads to a letting go that is more demanding than what ordinary life usually requires. Beyond relinquishing particular desires and opinions, we practice letting go of the underlying compulsion to cling to desires and opinions. The liberation of Buddhism is not just letting go of outdated and inaccurate self-concepts; it also involves giving up a core conceit that causes us to cling to ideas of who we are or aren’t. Liberation is releasing the deepest attachments we have.
The practice of letting go is often mistrusted. One good reason for this mistrust is because, without wisdom, it is easy to let go of the wrong things; for example, when we let go of such healthy pursuits as exercising or eating well, instead of our clinging to those pursuits. Another reason for mistrust, is that letting go, or renunciation, can suggest deprivation, weakness, and personal diminishment if we think we have to abandon our views and wishes in favor of the views and wishes of others.
It is possible to let go either of a thing or of the grasping we have to that thing. In some circumstances, it is appropriate to give something up. In others, it is more important to let go of the grasping. When someone is addicted to alcohol, it is necessary to renounce alcohol. However, when someone is clinging to the past, it is not the past that needs to be abandoned, rather it is the clinging. If the past is rejected, it can’t be a source of understanding. When there is no clinging to it, it is easier to learn the lessons the past provides.
At times, it is important to understand the shortcomings of what we are clinging to before we are able to let go. This may require investigation into the nature of what we are holding on to. For example, many people have found it easier to let go of arrogance when they see clearly the effect it has on one’s relationships with others. When we see clearly what money can and can’t do for us, it can be easier to let go of the idea that money will give us a meaningful life.
Sometimes it is more important to understand the shortcomings of the grasping itself rather than the object of grasping. Grasping always hurts. It is the primary source of suffering. It limits how well we can see what is happening. When it is strong, clinging can cause us to lose touch with ourselves. It interferes with our ability to be flexible and creative and it can be a trigger for afflictive emotions.
By investigating both the grasping itself and the object of our grasping, it becomes possible to know which of these we need to let go of. If the object of grasping is harmful, then we let go of that. If the object of grasping is beneficial, then we can let go of the grasping so that what is beneficial remains. Helping a neighbor, caring for your own health and welfare, or enjoying nature can be done with or without clinging. It is accomplished much better without the clinging.
The Buddhist practice of letting go has two important sides that fit together like the front and back of one’s hand. The first side, which is the better known, is letting go of something. The second side is letting go into something. The two sides work together like letting go of the diving board while dropping into the pool, or giving up impatience and then relaxing into the resulting ease.
There are two sides to this Buddhist practice: letting go of something and letting go into something.
By Gil Fronsdal
Letting go is an important practice in everyday life, as well as on the path of liberation. Daily life provides innumerable small and large occasions for letting go of plans, desires, preferences, and opinions. It can be as simple as when the weather changes, and we abandon plans we had for the day. Or it can be as complex as deciding what to sacrifice, when pulled between the needs of family, friends, career, community, or spiritual practice. Daily life provides many situations where letting go is appropriate, or even required. Learning how to do so skillfully is essential to a happy life.
Buddhist practice leads to a letting go that is more demanding than what ordinary life usually requires. Beyond relinquishing particular desires and opinions, we practice letting go of the underlying compulsion to cling to desires and opinions. The liberation of Buddhism is not just letting go of outdated and inaccurate self-concepts; it also involves giving up a core conceit that causes us to cling to ideas of who we are or aren’t. Liberation is releasing the deepest attachments we have.
The practice of letting go is often mistrusted. One good reason for this mistrust is because, without wisdom, it is easy to let go of the wrong things; for example, when we let go of such healthy pursuits as exercising or eating well, instead of our clinging to those pursuits. Another reason for mistrust, is that letting go, or renunciation, can suggest deprivation, weakness, and personal diminishment if we think we have to abandon our views and wishes in favor of the views and wishes of others.
It is possible to let go either of a thing or of the grasping we have to that thing. In some circumstances, it is appropriate to give something up. In others, it is more important to let go of the grasping. When someone is addicted to alcohol, it is necessary to renounce alcohol. However, when someone is clinging to the past, it is not the past that needs to be abandoned, rather it is the clinging. If the past is rejected, it can’t be a source of understanding. When there is no clinging to it, it is easier to learn the lessons the past provides.
At times, it is important to understand the shortcomings of what we are clinging to before we are able to let go. This may require investigation into the nature of what we are holding on to. For example, many people have found it easier to let go of arrogance when they see clearly the effect it has on one’s relationships with others. When we see clearly what money can and can’t do for us, it can be easier to let go of the idea that money will give us a meaningful life.
Sometimes it is more important to understand the shortcomings of the grasping itself rather than the object of grasping. Grasping always hurts. It is the primary source of suffering. It limits how well we can see what is happening. When it is strong, clinging can cause us to lose touch with ourselves. It interferes with our ability to be flexible and creative and it can be a trigger for afflictive emotions.
By investigating both the grasping itself and the object of our grasping, it becomes possible to know which of these we need to let go of. If the object of grasping is harmful, then we let go of that. If the object of grasping is beneficial, then we can let go of the grasping so that what is beneficial remains. Helping a neighbor, caring for your own health and welfare, or enjoying nature can be done with or without clinging. It is accomplished much better without the clinging.
The Buddhist practice of letting go has two important sides that fit together like the front and back of one’s hand. The first side, which is the better known, is letting go of something. The second side is letting go into something. The two sides work together like letting go of the diving board while dropping into the pool, or giving up impatience and then relaxing into the resulting ease.
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Forwarded from Words of the Buddha
While letting go can be extremely beneficial, the practice can be even more significant when we also learn to let go into something valuable. From this side, letting go is more about what is gained than what is lost. When we let go of fear, it may also be possible to let go into a sense of safety or a sense of relaxation. Forsaking the need to be right or to have one’s opinions justified can allow a person to settle into a feeling of peace. Letting go of thoughts might allow us to open to a calmer mind. By letting go into something beneficial, it can be easier to let go of something harmful. At times, people don’t want to let go because they don’t see the alternative as better than what they are holding on to. When something is clearly gained by letting go, it can be easier to do so.
A wonderful result of letting go is to experience each moment as being enough, just as it is.
We can see the Buddhist emphasis on what is gained through letting go by how the tradition understands renunciation. While the English word implies giving something up, the Buddhist analogy for renunciation is to go out from a place that is confined and dusty into a wide-open, clear space. It is as if you have been in a one-room cabin with your relatives, snowed in for an entire winter. While you may love your relatives, what is gained when you open the door and get out into the spring probably feels exquisite.
One of the nice things about letting go into something is that it has less to do with willing something or creating something than it does with allowing or relaxing. Once we know how to swim, it can be relaxing to float by allowing the water to hold us up. Once we know how to have compassion, there may be times when we not only let go of ill-will but also let go into a sense of empathy. Letting go of fear, may then also be resting back into a sense of calm.
A wonderful result of letting go is to experience each moment as being enough, just as it is. It allows us to be present for our experience here and now with such clarity and freedom that this very moment stands out as something profound and significant. We can let go of the headlong rush into the future, as well as the various, imaginative ways we think, “I’m not enough” or “this moment is not good enough,” so we can discover a well-being and peace not dependent on what we want or believe.
A fruit of Buddhist practice is to have available a greater range of wholesome, beautiful, and meaningful inner states to let go into. In particular, one can come to know a pervasive peace, accessible through both letting go and letting go into. The full maturity of this peace is when we let go of our self as the person experiencing the peace. With no self, there is just peace.
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Gil Fronsdal teaches at the Insight Meditation Center and at Spirit Rock Meditation Center. He has practiced extensively in the Soto Zen and Theravada Buddhist traditions. He is the author of The Issue at Hand: Essays on Buddhist Mindfulness Practice and the translator of The Dhammapada: A New Translation of the Buddhist Classic.
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Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
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A wonderful result of letting go is to experience each moment as being enough, just as it is.
We can see the Buddhist emphasis on what is gained through letting go by how the tradition understands renunciation. While the English word implies giving something up, the Buddhist analogy for renunciation is to go out from a place that is confined and dusty into a wide-open, clear space. It is as if you have been in a one-room cabin with your relatives, snowed in for an entire winter. While you may love your relatives, what is gained when you open the door and get out into the spring probably feels exquisite.
One of the nice things about letting go into something is that it has less to do with willing something or creating something than it does with allowing or relaxing. Once we know how to swim, it can be relaxing to float by allowing the water to hold us up. Once we know how to have compassion, there may be times when we not only let go of ill-will but also let go into a sense of empathy. Letting go of fear, may then also be resting back into a sense of calm.
A wonderful result of letting go is to experience each moment as being enough, just as it is. It allows us to be present for our experience here and now with such clarity and freedom that this very moment stands out as something profound and significant. We can let go of the headlong rush into the future, as well as the various, imaginative ways we think, “I’m not enough” or “this moment is not good enough,” so we can discover a well-being and peace not dependent on what we want or believe.
A fruit of Buddhist practice is to have available a greater range of wholesome, beautiful, and meaningful inner states to let go into. In particular, one can come to know a pervasive peace, accessible through both letting go and letting go into. The full maturity of this peace is when we let go of our self as the person experiencing the peace. With no self, there is just peace.
===
Gil Fronsdal teaches at the Insight Meditation Center and at Spirit Rock Meditation Center. He has practiced extensively in the Soto Zen and Theravada Buddhist traditions. He is the author of The Issue at Hand: Essays on Buddhist Mindfulness Practice and the translator of The Dhammapada: A New Translation of the Buddhist Classic.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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Words of the Buddha
Daily teachings of Buddha Dharma
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