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.
===
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===
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.
===
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https://news.1rj.ru/str/tantrayanabuddhism
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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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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.
===
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
===
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.
===
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===
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Dhammapada Verse 417
Nataputtakatthera Vatthu
Hitva manusakam yogam
dibbam yogam upaccaga
sabbayogavisamyuttam
tamaham brumi brahmanam.
Verse 417: Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.
The Story of Thera Nataputtaka
While residing at the Jetavana monastery, the Buddha uttered Verse (417) of this book, with reference to Thera Nataputtaka, who was the son of a dancer.
Once, the son of a dancer was going round the streets singing and dancing when he had a chance to listen to a discourse given by the Buddha. After listening to the discourse, he entered the Order and attained arahatship soon afterwards. One day, while the Buddha and the bhikkhus including Nataputtaka were going on an alms-round, they came across the son of another dancer dancing in the street. Seeing the young man dancing, the other bhikkhus asked Nataputtaka whether he still liked dancing. And Nataputtaka answered, "No, I do not." The bhikkhus then went to the Buddha and told him that Thera Nataputtaka was falsely claiming to have attained arahatship. Thereby, the Buddha said, "Bhikkhus! Nataputtaka has gone beyond all bonds of attachment; he has become an arahat."
Then the Buddha spoke in verse as follows:
Verse 417: Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.
===
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https://news.1rj.ru/str/wordsofbuddha
===
Nataputtakatthera Vatthu
Hitva manusakam yogam
dibbam yogam upaccaga
sabbayogavisamyuttam
tamaham brumi brahmanam.
Verse 417: Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.
The Story of Thera Nataputtaka
While residing at the Jetavana monastery, the Buddha uttered Verse (417) of this book, with reference to Thera Nataputtaka, who was the son of a dancer.
Once, the son of a dancer was going round the streets singing and dancing when he had a chance to listen to a discourse given by the Buddha. After listening to the discourse, he entered the Order and attained arahatship soon afterwards. One day, while the Buddha and the bhikkhus including Nataputtaka were going on an alms-round, they came across the son of another dancer dancing in the street. Seeing the young man dancing, the other bhikkhus asked Nataputtaka whether he still liked dancing. And Nataputtaka answered, "No, I do not." The bhikkhus then went to the Buddha and told him that Thera Nataputtaka was falsely claiming to have attained arahatship. Thereby, the Buddha said, "Bhikkhus! Nataputtaka has gone beyond all bonds of attachment; he has become an arahat."
Then the Buddha spoke in verse as follows:
Verse 417: Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.
===
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Snow in the Summer
By Sayadaw U Jotika
Free download here:
https://static.sariputta.com/pdf/tipitaka/232/jotleeds_pdf.pdf
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Snow in the Summer
By Sayadaw U Jotika
Free download here:
https://static.sariputta.com/pdf/tipitaka/232/jotleeds_pdf.pdf
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Snow in the Summer
By Sayadaw U Jotika
This book is a compilation of extracts from letters written by Sayadaw U Jotika, a Burmese Buddhist monk, to his Western students many years ago. These letters have been collated under the topics as indicated.
Free download here:
https://static.sariputta.com/pdf/tipitaka/232/jotleeds_pdf.pdf
===
Snow in the Summer
By Sayadaw U Jotika
This book is a compilation of extracts from letters written by Sayadaw U Jotika, a Burmese Buddhist monk, to his Western students many years ago. These letters have been collated under the topics as indicated.
Free download here:
https://static.sariputta.com/pdf/tipitaka/232/jotleeds_pdf.pdf
===
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Dhammapada Verse 418
Nataputtakatthera Vatthu
Hitva ratim ca aratim ca
sitabultam nirupadhim1
sabbalokabhihhum2 viram
tamaham brumi brahmanam.
Verse 418: Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.
1. nirupadhim: according to the Commentary, "nirupadhim ti nirupakkilesam", i.e., free from substratum or free from moral defilements (kilesa).
2. sabbalokabhihhum: lit., one who has conquered all the world, i.e., one who has put an end to rebirths, or the arising of the khandhas.
The Story of Thera Nataputtaka
While residing at the Veluvana monastery, the Buddha uttered Verse (418) of this book, with reference to another Thera Nataputtaka, son of another dancer.
As in the previous story, the son of a dancer had entered the Order and had attained arahatship. Other bhikkhus went to the Buddha and told him about Thera Nataputtaka claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Nataputtaka has given up taking delight in all things."
Then the Buddha spoke in verse as follows:
Verse 418: Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.
===
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===
Nataputtakatthera Vatthu
Hitva ratim ca aratim ca
sitabultam nirupadhim1
sabbalokabhihhum2 viram
tamaham brumi brahmanam.
Verse 418: Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.
1. nirupadhim: according to the Commentary, "nirupadhim ti nirupakkilesam", i.e., free from substratum or free from moral defilements (kilesa).
2. sabbalokabhihhum: lit., one who has conquered all the world, i.e., one who has put an end to rebirths, or the arising of the khandhas.
The Story of Thera Nataputtaka
While residing at the Veluvana monastery, the Buddha uttered Verse (418) of this book, with reference to another Thera Nataputtaka, son of another dancer.
As in the previous story, the son of a dancer had entered the Order and had attained arahatship. Other bhikkhus went to the Buddha and told him about Thera Nataputtaka claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Nataputtaka has given up taking delight in all things."
Then the Buddha spoke in verse as follows:
Verse 418: Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.
===
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Dhammapada Verses 277, 278 and 279
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu
"Sabbe sankhara anicca" ti
yada pannaya1 passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara dukkha" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara anatta" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
https://news.1rj.ru/str/dhammapadas/1828
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu
"Sabbe sankhara anicca" ti
yada pannaya1 passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara dukkha" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
"Sabbe sankhara anatta" ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
Verse 277: "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 278: "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
Verse 279: "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
https://news.1rj.ru/str/dhammapadas/1828
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Forwarded from Buddha Dharma books
Free Buddhism Dharma ebook
Colour illustrated Life Story of Angulimala
By G.K. Ananda Kumarasiri
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN341.pdf
===
Colour illustrated Life Story of Angulimala
By G.K. Ananda Kumarasiri
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN341.pdf
===
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