Forwarded from Words of the Buddha
Lessons from Life’s Low Point
A Korean Buddhist monk perspective when you hit the low points in life.
Using our struggles to harness compassion.
By Haemin Sunim
Early last year I was contacted by Shin-soo Choo, a Major League Baseball player for the Texas Rangers. He had read my first book, The Things You Can See Only When You Slow Down, and wanted to meet me. Since then, we have formed a close bond, exchanging occasional messages and phone calls. If he had a game in New York, sometimes I would go to cheer him on. In the first half of the year, his batting average wasn’t as high as it had been, so he asked me how he might try to get out of his slump. I worried about him, struggling alone in a foreign country like I did, as if he were my younger brother. He was under enormous pressure to help his team win games and live up to the fans’ expectations. When I told him what he might consider doing, he said he’d already tried everything he could think of, including my suggestions, but had been unable to find the exact cause of the slump. All of this was weighing heavily on him.
Each of us will experience something similar in our lives—a situation in which nothing seems to improve, despite our best efforts. I’d recently had a similar experience myself, related to my health. After suffering from a severe cold the previous winter, most of the symptoms had disappeared, but the pain in my throat still lingered. I gargled with salt water and took various medications prescribed by my doctor, including antibiotics, but nothing seemed to help. After several months of this, I even had a CT scan and acupuncture, but the pain still didn’t go away, and no one could say exactly why.
Many people who ask me questions via social media or after a public talk find themselves in similar circumstances. When your grades don’t improve even though you study hard; when you’ve spent months putting all your efforts into your business but it doesn’t take off; when you’ve made efforts to improve your relationships at home and at work but nothing changes; when you’ve done everything the doctor recommended but your illness persists—at such times it’s inevitable that we become frustrated and depressed.
We may try going to church, temple, mosque, or synagogue, to pray for help and ask advice, but this doesn’t result in the quick fix we were hoping for. When advice like “Just do your best and things will turn out fine” no longer brings us comfort, what should we do?
First, we need to take a step back and get a broader perspective. There are times when the sea is rough, and other times when it’s smooth. There are days when the sun shines bright, and days of torrential rain. Why do we consider good weather to be the norm that bad weather disrupts? Why should the sun always shine on us? The bumpy patch you’re on is part of a longer road; we have to learn to take the rough with the smooth, and see both as equal parts of our lives. When we take a broader view, the present slump can be seen as the trough of a wave, which sinks down to gather the energy it needs in order to rise again. It’s thanks to these low points that, when we’re again riding the crest of the wave, we’re able to be humble rather than arrogant, and to have the wisdom not to get carried away.
It is also important to make setbacks an opportunity for cultivating compassion. When our life is progressing smoothly, it’s easy to credit our efforts and talent. When we see someone who’s not doing as well as we are, in their work or in their relationships, we naturally assume it’s at least partly their own fault. If their relationships aren’t going well, we think it must be due to some flaw in their character; if they can’t get a promotion, it’s easy to think it must be because they don’t work hard enough.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
A Korean Buddhist monk perspective when you hit the low points in life.
Using our struggles to harness compassion.
By Haemin Sunim
Early last year I was contacted by Shin-soo Choo, a Major League Baseball player for the Texas Rangers. He had read my first book, The Things You Can See Only When You Slow Down, and wanted to meet me. Since then, we have formed a close bond, exchanging occasional messages and phone calls. If he had a game in New York, sometimes I would go to cheer him on. In the first half of the year, his batting average wasn’t as high as it had been, so he asked me how he might try to get out of his slump. I worried about him, struggling alone in a foreign country like I did, as if he were my younger brother. He was under enormous pressure to help his team win games and live up to the fans’ expectations. When I told him what he might consider doing, he said he’d already tried everything he could think of, including my suggestions, but had been unable to find the exact cause of the slump. All of this was weighing heavily on him.
Each of us will experience something similar in our lives—a situation in which nothing seems to improve, despite our best efforts. I’d recently had a similar experience myself, related to my health. After suffering from a severe cold the previous winter, most of the symptoms had disappeared, but the pain in my throat still lingered. I gargled with salt water and took various medications prescribed by my doctor, including antibiotics, but nothing seemed to help. After several months of this, I even had a CT scan and acupuncture, but the pain still didn’t go away, and no one could say exactly why.
Many people who ask me questions via social media or after a public talk find themselves in similar circumstances. When your grades don’t improve even though you study hard; when you’ve spent months putting all your efforts into your business but it doesn’t take off; when you’ve made efforts to improve your relationships at home and at work but nothing changes; when you’ve done everything the doctor recommended but your illness persists—at such times it’s inevitable that we become frustrated and depressed.
We may try going to church, temple, mosque, or synagogue, to pray for help and ask advice, but this doesn’t result in the quick fix we were hoping for. When advice like “Just do your best and things will turn out fine” no longer brings us comfort, what should we do?
First, we need to take a step back and get a broader perspective. There are times when the sea is rough, and other times when it’s smooth. There are days when the sun shines bright, and days of torrential rain. Why do we consider good weather to be the norm that bad weather disrupts? Why should the sun always shine on us? The bumpy patch you’re on is part of a longer road; we have to learn to take the rough with the smooth, and see both as equal parts of our lives. When we take a broader view, the present slump can be seen as the trough of a wave, which sinks down to gather the energy it needs in order to rise again. It’s thanks to these low points that, when we’re again riding the crest of the wave, we’re able to be humble rather than arrogant, and to have the wisdom not to get carried away.
It is also important to make setbacks an opportunity for cultivating compassion. When our life is progressing smoothly, it’s easy to credit our efforts and talent. When we see someone who’s not doing as well as we are, in their work or in their relationships, we naturally assume it’s at least partly their own fault. If their relationships aren’t going well, we think it must be due to some flaw in their character; if they can’t get a promotion, it’s easy to think it must be because they don’t work hard enough.
===
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Forwarded from Words of the Buddha
But the world is like a great web, where everything is connected to everything else, no matter how far apart; so how can anything be due solely to one person’s shortcomings? Isn’t it possible that some problems can’t be solved even with the greatest determination; that people’s given situation or background makes some things inherently harder for them than for others? Your will isn’t enough to turn your circumstances around; isn’t it possible that other people’s efforts were no less than yours, yet they, too, were unable to solve their problems? Try making your own slump an opportunity to be more compassionate toward others who are also struggling.
Your efforts, however small, are never in vain.
Finally, know that your continuous and accumulated efforts will eventually help to turn your circumstances around. The pitcher Chan Ho Park, the first Korean-born Major League Baseball player, once told me something that sums this up: Whether you are in a slump or riding high, whether fans are cheering or heckling, the only thing you can control is the ball you are about to throw. And though no single ball can do much on its own, taken together, all the balls you throw are enough to bring about a big change.
Your efforts, however small, are never in vain. Even the most vicious storm runs its course eventually; as long as you hold on and don’t give up, you’ll be able to see the sun come out again. Right now, in the middle of writing this essay, I hear that Shin-soo Choo is on a winning streak. We can do it, all of us!
From Love For Imperfect Things by Haemin Sunim, published by Penguin Life, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC.
===
Haemin Sunim is the founder of the School for Broken Hearts in Seoul, a nonprofit that helps people in difficulty through group counseling and meditation. His first book, The Things You Can See Only When You Slow Down has sold more than three million copies worldwide, and his latest book, Love for Imperfect Things: How to Accept Yourself in a World Striving for Perfection has received widespread acclaim.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Your efforts, however small, are never in vain.
Finally, know that your continuous and accumulated efforts will eventually help to turn your circumstances around. The pitcher Chan Ho Park, the first Korean-born Major League Baseball player, once told me something that sums this up: Whether you are in a slump or riding high, whether fans are cheering or heckling, the only thing you can control is the ball you are about to throw. And though no single ball can do much on its own, taken together, all the balls you throw are enough to bring about a big change.
Your efforts, however small, are never in vain. Even the most vicious storm runs its course eventually; as long as you hold on and don’t give up, you’ll be able to see the sun come out again. Right now, in the middle of writing this essay, I hear that Shin-soo Choo is on a winning streak. We can do it, all of us!
From Love For Imperfect Things by Haemin Sunim, published by Penguin Life, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC.
===
Haemin Sunim is the founder of the School for Broken Hearts in Seoul, a nonprofit that helps people in difficulty through group counseling and meditation. His first book, The Things You Can See Only When You Slow Down has sold more than three million copies worldwide, and his latest book, Love for Imperfect Things: How to Accept Yourself in a World Striving for Perfection has received widespread acclaim.
===
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Dhammapada Verse 421
Dhammadinna Theri Vatthu
Yassa pure ca paccha ca
majjhe ca natthi kincanam
akincanam anadnam
tamaham brumi brahmanam.
Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.
The Story of Theri Dhammadinna
While residing at the Veluvana monastery, the Buddha uttered Verse (421) of this book, with reference to Theri Dhammadinna.
Once, there was a lay-disciple of the Buddha named Visakha in Rajagaha. After hearing the Buddha's discourses again and again Visakha attained Anagami Fruition and he said to his wife, "Please accept all my property; from today, I'm not going to take part in any of the affairs of the house." His wife Dhammadinna retorted, "Who would swallow the spittle you have thrown up?" Then she asked permission from him to enter the Order and became a bhikkhuni. After becoming a bhikkhuni she went to a monastery in a small village in the company of other bhikkhunis to practise meditation. Within a short time, she attained arahatship and returned to Rajagaha.
Visakha, hearing that Dhammadinna had returned, went to see her and asked her some questions. When he asked her about the first three maggas she answered him; but when he asked her questions on the arahatta magga and phala she said, "O lay-disciple! This matter is out of your depth; if you want, you may go and ask the Buddha." When Visakha asked the Buddha, the Buddha said, "Dhammadinna has already answered your question. If you ask me I shall have to give the same answer." Saying this the Buddha confirmed the fact that Dhammadinna had attained arahatship.
Then the Buddha spoke in verse as follows:
Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.
===
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===
Dhammadinna Theri Vatthu
Yassa pure ca paccha ca
majjhe ca natthi kincanam
akincanam anadnam
tamaham brumi brahmanam.
Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.
The Story of Theri Dhammadinna
While residing at the Veluvana monastery, the Buddha uttered Verse (421) of this book, with reference to Theri Dhammadinna.
Once, there was a lay-disciple of the Buddha named Visakha in Rajagaha. After hearing the Buddha's discourses again and again Visakha attained Anagami Fruition and he said to his wife, "Please accept all my property; from today, I'm not going to take part in any of the affairs of the house." His wife Dhammadinna retorted, "Who would swallow the spittle you have thrown up?" Then she asked permission from him to enter the Order and became a bhikkhuni. After becoming a bhikkhuni she went to a monastery in a small village in the company of other bhikkhunis to practise meditation. Within a short time, she attained arahatship and returned to Rajagaha.
Visakha, hearing that Dhammadinna had returned, went to see her and asked her some questions. When he asked her about the first three maggas she answered him; but when he asked her questions on the arahatta magga and phala she said, "O lay-disciple! This matter is out of your depth; if you want, you may go and ask the Buddha." When Visakha asked the Buddha, the Buddha said, "Dhammadinna has already answered your question. If you ask me I shall have to give the same answer." Saying this the Buddha confirmed the fact that Dhammadinna had attained arahatship.
Then the Buddha spoke in verse as follows:
Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.
===
Words of the Buddha channel:
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Daily teachings from Buddha Dharma
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Transcendental Dependent Arising
An Exposition of the Upanisa Sutta
By Bhikkhu Bodhi
Free download here:
https://static.sariputta.com/pdf/tipitaka/738/upanisa_suttapdf.pdf
===
Transcendental Dependent Arising
An Exposition of the Upanisa Sutta
By Bhikkhu Bodhi
Free download here:
https://static.sariputta.com/pdf/tipitaka/738/upanisa_suttapdf.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Transcendental Dependent Arising
An Exposition of the Upanisa Sutta
By Bhikkhu Bodhi
TUCKED AWAY in the Samyutta Nikaya among the “connected sayings on causality” (Nidanasamyutta) is a short formalized text ennoscriptd the Upanisa Sutta, the “Discourse on Supporting Conditions.” Though at first glance hardly conspicuous among the many interesting suttas in this collection, this little discourse turns out upon repeated examination to be of tremendous doctrinal importance. Its great significance derives from the striking juxtaposition it makes of two applications of “dependent arising” (paticcasamuppada), the principle of conditionality which lies at the heart of the Buddha’s doctrine.
Free download here:
https://static.sariputta.com/pdf/tipitaka/738/upanisa_suttapdf.pdf
===
Transcendental Dependent Arising
An Exposition of the Upanisa Sutta
By Bhikkhu Bodhi
TUCKED AWAY in the Samyutta Nikaya among the “connected sayings on causality” (Nidanasamyutta) is a short formalized text ennoscriptd the Upanisa Sutta, the “Discourse on Supporting Conditions.” Though at first glance hardly conspicuous among the many interesting suttas in this collection, this little discourse turns out upon repeated examination to be of tremendous doctrinal importance. Its great significance derives from the striking juxtaposition it makes of two applications of “dependent arising” (paticcasamuppada), the principle of conditionality which lies at the heart of the Buddha’s doctrine.
Free download here:
https://static.sariputta.com/pdf/tipitaka/738/upanisa_suttapdf.pdf
===
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Forwarded from Words of the Buddha
Sanghanussati Bhavana is the recollection on the qualities of the community of Ariya sangha.
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1Well attained is the Order of the Blessed One’s disciples, 2upright is the Order of the Blessed One’s disciples, 3true is the Order of the Blessed One’s disciples,4proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5worthy of gifts, 6worthy of hospitality, 7worthy of offerings, 8worthy of salutations, 9an incomparable field of merits for the world. ”
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Dhammapada Verse 422
Angulimatthera Vatthu
Usabham pavaram viram
mahesim vijitavinam
anejam nhatakam1 buddham
tamaham brumi brahmanam.
Verse 422: Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.
1. nhatakam: made clean (of moral defilements); an allusion to the ceremonial bathing of the brahmin after finishing his course of studies.
The Story of Angulimala
While residing at the Jetavana monastery, the Buddha uttered Verse (422) of this book, with reference to Thera Angulimala.
On one occasion, King Pasenadi and Queen Mallika made an alms-offering to the Buddha and his bhikkhus numbering five hundred in all, on a scale which could not be surpassed by anyone else. At that ceremony, each bhikkhu was to have an elephant holding a white umbrella over his head as a sunshade. However, they could get only four hundred and ninety-nine trained elephants and so they had to put in an untrained elephant and it was allotted to hold the umbrella over Thera Angulimala. Every one was afraid that the untrained elephant might give trouble, but when brought near Thera Angulimala it was quite docile.
It was with reference to this incident that the bhikkhus later asked Angulimala whether he did not get frightened or not. To this question Angulimala answered that he was not frightened. The bhikkhus then went to the Buddha and said that Thera Angulimala claimed to have attained arahatship. To them the Buddha said, "Bhikkhus! It is quite true that Angulimala was not afraid; those who are like him are also not afraid."
Then the Buddha spoke in verse as follows:
Verse 422: Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.
===
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===
Angulimatthera Vatthu
Usabham pavaram viram
mahesim vijitavinam
anejam nhatakam1 buddham
tamaham brumi brahmanam.
Verse 422: Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.
1. nhatakam: made clean (of moral defilements); an allusion to the ceremonial bathing of the brahmin after finishing his course of studies.
The Story of Angulimala
While residing at the Jetavana monastery, the Buddha uttered Verse (422) of this book, with reference to Thera Angulimala.
On one occasion, King Pasenadi and Queen Mallika made an alms-offering to the Buddha and his bhikkhus numbering five hundred in all, on a scale which could not be surpassed by anyone else. At that ceremony, each bhikkhu was to have an elephant holding a white umbrella over his head as a sunshade. However, they could get only four hundred and ninety-nine trained elephants and so they had to put in an untrained elephant and it was allotted to hold the umbrella over Thera Angulimala. Every one was afraid that the untrained elephant might give trouble, but when brought near Thera Angulimala it was quite docile.
It was with reference to this incident that the bhikkhus later asked Angulimala whether he did not get frightened or not. To this question Angulimala answered that he was not frightened. The bhikkhus then went to the Buddha and said that Thera Angulimala claimed to have attained arahatship. To them the Buddha said, "Bhikkhus! It is quite true that Angulimala was not afraid; those who are like him are also not afraid."
Then the Buddha spoke in verse as follows:
Verse 422: Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Form [Feeling, Perception, Choices, Consciousness] is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’
What do you think? Is form [feeling, perception, choices, consciousness] permanent or impermanent?”
“Impermanent”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“No”
“So you should truly see any kind of form [feeling, perception, choices, consciousness ] with right understanding: ‘This is not mine, I am not this, this is not my self.’
Being disillusioned, desire fades away. When desire fades away they’re freed...Rebirth is ended, the spiritual journey has been completed.
Partial excerpts from SN 22.59 : Anattalakkhaṇasutta
What do you think? Is form [feeling, perception, choices, consciousness] permanent or impermanent?”
“Impermanent”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“No”
“So you should truly see any kind of form [feeling, perception, choices, consciousness ] with right understanding: ‘This is not mine, I am not this, this is not my self.’
Being disillusioned, desire fades away. When desire fades away they’re freed...Rebirth is ended, the spiritual journey has been completed.
Partial excerpts from SN 22.59 : Anattalakkhaṇasutta
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Forwarded from Words of the Buddha
Sunset at Tanah lot pura temple on a rock, Bali beach, Indonesia.
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Forwarded from Buddha Dharma books
Free Buddhism Dharma ebook
An Introduction To Abhidhamma
(Buddhist Philosophy & Psychology)
By Silananda Brahmachari
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN379.pdf
===
An Introduction To Abhidhamma
(Buddhist Philosophy & Psychology)
By Silananda Brahmachari
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN379.pdf
===
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Forwarded from Buddha Dharma books
Free Buddhism Dharma ebook
An Introduction To Abhidhamma
(Buddhist Philosophy & Psychology)
By Silananda Brahmachari
Abhidhamma is the offshoot of Dhamma-the collection of the Buddha's teachings. 'Abhi' means 'super' 'beyond'. It is said 'paramatthabhāvena abhi visittha dhamma etthāti abhidhamma'. i.e. Abhidhamma contains the Dhamma beyond in terms of absoluteness. In fact, it is the psychological and philosophical analysis of mundane and supramundane themes based on the Buddha's teachings. Abhidhamma is one of the three divisions of the Pali canon.
Obviously the subject matter dealt with therein is so abstruse and intricate that it is almost impossible to proceed with its study without the help of an expert teacher. Hence the circle of its adherents is very limited even in the Buddhist countries. Nevertheless, its importance cannot be overemphasised. The study of Buddhism remains incomplete without it. It is a must for the advanced study of Buddhism. Needlessto say, it is a subject of immense interest to the students of Indian philosophy.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN379.pdf
===
An Introduction To Abhidhamma
(Buddhist Philosophy & Psychology)
By Silananda Brahmachari
Abhidhamma is the offshoot of Dhamma-the collection of the Buddha's teachings. 'Abhi' means 'super' 'beyond'. It is said 'paramatthabhāvena abhi visittha dhamma etthāti abhidhamma'. i.e. Abhidhamma contains the Dhamma beyond in terms of absoluteness. In fact, it is the psychological and philosophical analysis of mundane and supramundane themes based on the Buddha's teachings. Abhidhamma is one of the three divisions of the Pali canon.
Obviously the subject matter dealt with therein is so abstruse and intricate that it is almost impossible to proceed with its study without the help of an expert teacher. Hence the circle of its adherents is very limited even in the Buddhist countries. Nevertheless, its importance cannot be overemphasised. The study of Buddhism remains incomplete without it. It is a must for the advanced study of Buddhism. Needlessto say, it is a subject of immense interest to the students of Indian philosophy.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN379.pdf
===
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Forwarded from Buddha
“Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.....Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
Partial excerpts from SN 35.28 : Ādittasutta
Partial excerpts from SN 35.28 : Ādittasutta
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