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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Dhammapada Verse 423
Devahitabrahmana Vatthu
Pubbenivasam yo vedi
saggapayanca passati
atho jatikkhayam patto
abhinnavosito muni
sabbavositavosanam
tamaham brumi brahmanam.
Verse 423: Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.
The Story of Devahita the Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (423) of this book, with reference to Devahita, a brahmin.
On one occasion, the Buddha suffered from a gastric ailment and he sent Thera Upavana to get some hot water from Devahita the brahmin. The brahmin was very pleased to have this rare opportunity to offer something to the Buddha. So, in addition to hot water he also gave the thera some molasses for the Buddha. At the monastery Thera Upavana gave a warm bath to the Buddha; after the bath he offered the Buddha a mixture of molasses and hot water. After drinking the mixture there was instant relief. The brahmin then came and asked the Buddha, "Venerable Sir! An offering made to whom gives one the greatest benefit?" To him the Buddha said, "Brahmin! An offering made to one who has given up all evil is the most beneficial."
Then the Buddha spoke in verse as follows:
Verse 423: Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.
At the end of the discourse the brahmana became established in the faith in the Three Gems (the Buddha, the Dhamma and the Samgha) and became a lay-disciple of the Buddha.
End of Chapter Twenty-six: The Brahmana
— End of The Dhammapada: Verses and Stories —
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Devahitabrahmana Vatthu
Pubbenivasam yo vedi
saggapayanca passati
atho jatikkhayam patto
abhinnavosito muni
sabbavositavosanam
tamaham brumi brahmanam.
Verse 423: Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.
The Story of Devahita the Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse (423) of this book, with reference to Devahita, a brahmin.
On one occasion, the Buddha suffered from a gastric ailment and he sent Thera Upavana to get some hot water from Devahita the brahmin. The brahmin was very pleased to have this rare opportunity to offer something to the Buddha. So, in addition to hot water he also gave the thera some molasses for the Buddha. At the monastery Thera Upavana gave a warm bath to the Buddha; after the bath he offered the Buddha a mixture of molasses and hot water. After drinking the mixture there was instant relief. The brahmin then came and asked the Buddha, "Venerable Sir! An offering made to whom gives one the greatest benefit?" To him the Buddha said, "Brahmin! An offering made to one who has given up all evil is the most beneficial."
Then the Buddha spoke in verse as follows:
Verse 423: Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.
At the end of the discourse the brahmana became established in the faith in the Three Gems (the Buddha, the Dhamma and the Samgha) and became a lay-disciple of the Buddha.
End of Chapter Twenty-six: The Brahmana
— End of The Dhammapada: Verses and Stories —
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Words of the Buddha
heṭṭhā ... pādatalesu cakkāni jātāni, sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni...
Under the soles of His feet there are wheels, with a thousand rims and naves, complete in every way...
Thirty-two marks of a Great Man (mahā purisa lakkhaņa) in The Digha Nikaya, "Discourse of the Marks" (Pali: Lakkhaṇa Sutta) (DN 30)
Under the soles of His feet there are wheels, with a thousand rims and naves, complete in every way...
Thirty-two marks of a Great Man (mahā purisa lakkhaņa) in The Digha Nikaya, "Discourse of the Marks" (Pali: Lakkhaṇa Sutta) (DN 30)
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Buddha Sāsanaṃ Ciraṃ Tiṭṭhatu
"So long, Ānanda, as the monks, the nuns, the male lay followers, and the female lay followers live according to the Dhamma, practice the Dhamma properly, and act in accordance with the Dhamma, then the Buddha’s dispensation will last long."
DN 16, Mahāparinibbāna Sutta
"So long, Ānanda, as the monks, the nuns, the male lay followers, and the female lay followers live according to the Dhamma, practice the Dhamma properly, and act in accordance with the Dhamma, then the Buddha’s dispensation will last long."
DN 16, Mahāparinibbāna Sutta
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Free Buddha Dharma ebook
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
In the sumptuous Buddhist literature of the world, “Light of Asia”, by Sir Edwin Arnold, is without any doubt, an unique work. It is primarily because, this is the only original poem written in English on the Buddha, throughout the long history of Buddhism. This distinction is quite necessary to be established, because there are translations of original Pali works into English and other languages. Some of these are outstanding instances of spiritual poetry.
Sir Edwin Arnold, the Author of this epic poem, was initially persuaded to compose this sacred work, as a result of his deep and abiding desire to aid in the better and more wholesome mutual understanding between East and West.
His discovery and profound appreciation of the perennial philosophies of ancient India, could form a subject for a substantial research paper. In his early youth in England, Edwin Arnold felt the first stirrings of the Muse. His adept command over poetic expression, won him the Newgate Prize at the University College, Oxford in 1852, for his poem “The Feast of the Belahazzar”.
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
Light of Asia (full colour illustrations)
by Sir Edwin Arnold
In the sumptuous Buddhist literature of the world, “Light of Asia”, by Sir Edwin Arnold, is without any doubt, an unique work. It is primarily because, this is the only original poem written in English on the Buddha, throughout the long history of Buddhism. This distinction is quite necessary to be established, because there are translations of original Pali works into English and other languages. Some of these are outstanding instances of spiritual poetry.
Sir Edwin Arnold, the Author of this epic poem, was initially persuaded to compose this sacred work, as a result of his deep and abiding desire to aid in the better and more wholesome mutual understanding between East and West.
His discovery and profound appreciation of the perennial philosophies of ancient India, could form a subject for a substantial research paper. In his early youth in England, Edwin Arnold felt the first stirrings of the Muse. His adept command over poetic expression, won him the Newgate Prize at the University College, Oxford in 1852, for his poem “The Feast of the Belahazzar”.
Free download here:
https://static.sariputta.com/pdf/tipitaka/243/lightasia2_pdf.pdf
===
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Forwarded from Words of the Buddha
“And what is the origin of suffering? In dependence on the eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. This is the origin of suffering.
“In dependence on the ear & sounds …[the nose & odours, the tongue & tastes, the body & tactile objects, the mind & mental phenomena], mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. This is the origin of suffering.
“And what , is the passing away of suffering? With the remainderless fading away & cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, & despair cease. This is the passing away of suffering.
Partial excerpts from SN 12.43: Dukkhasutta
“In dependence on the ear & sounds …[the nose & odours, the tongue & tastes, the body & tactile objects, the mind & mental phenomena], mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. This is the origin of suffering.
“And what , is the passing away of suffering? With the remainderless fading away & cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, & despair cease. This is the passing away of suffering.
Partial excerpts from SN 12.43: Dukkhasutta
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In preparing this translation of the Dhammapada have consulted by making use the learned articles on the Dhammapada written by my revered teacher, the Venerable Pelene Siri Vajiragnana Nayaka Thera, the ancient Sinhala translation, and almost all the available English translations. Special care was taken not to deviate from the traditional commentarial interpretations.
My first translation of the Dhammapada appeared in 1940, with a Foreword by Dr. Cassius A. Pereira (later Kassapa Thera). Subsequently, the Mahabodhi Society of India published two revised pocket editions. Another revised edition was published in the Wisdom of the East Series in 1954 with a scholarly Introduction by Dr. E. J. Thomas, followed by a reprint in 1959. In this present latest edition several improvements have been made, copious notes have been added mainly for the benefit of those who are not acquainted with the fundamentals of the Dhamma, and relevant stories are given in brief in order to make the texts more intelligible to the readers.
I am grateful to Mr. S. W. Wijayatilaka, ex-Principal of Ananda College, Colombo, for carefully revising my manunoscript and offering many valued suggestions.
NARADA MAHA THERA
Vajirarama,
Colombo 5.
9th May, 1971.
=========
My first translation of the Dhammapada appeared in 1940, with a Foreword by Dr. Cassius A. Pereira (later Kassapa Thera). Subsequently, the Mahabodhi Society of India published two revised pocket editions. Another revised edition was published in the Wisdom of the East Series in 1954 with a scholarly Introduction by Dr. E. J. Thomas, followed by a reprint in 1959. In this present latest edition several improvements have been made, copious notes have been added mainly for the benefit of those who are not acquainted with the fundamentals of the Dhamma, and relevant stories are given in brief in order to make the texts more intelligible to the readers.
I am grateful to Mr. S. W. Wijayatilaka, ex-Principal of Ananda College, Colombo, for carefully revising my manunoscript and offering many valued suggestions.
NARADA MAHA THERA
Vajirarama,
Colombo 5.
9th May, 1971.
=========
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Chapter 1
Yamaka Vagga
The Twin Verses
(Text and Translation by Ven. Narada)
1. Manopubbangama dhamma
manosettha manomaya
Manasa ce padutthena
bhasati va karoti va
Tato nam dukkhamanveti
cakkam'va vahato padam. 1.
EVIL BEGETS EVIL
1. Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.
Story
A middle-aged devout person, named Cakkhupala, became a monk and was energetically leading a contemplative life. As a result of his strenuous endeavour he realized Arahantship, the final stage of Sainthood, but unfortunately went blind.
One day as he was pacing up and down the ambulatory he unintentionally killed many insects. Some visiting monks, noticing the blood-stained ambulatory, complained to the Buddha that he had committed the offence of killing. The Buddha explained that the monk had killed them unintentionally and that he was an Arahant.
The monks then wished to know the cause of his blindness.
The Buddha related that in a past birth, as a physician, that particular monk had given an ointment to a poor woman to restore her eyesight. She promised that, with her children, she would become his servants if her eyesight was restored. The physician's remedy proved effective, but the woman, not willing to keep her promise, pretended that her eyes were getting worse. The cruel physician, yielding to a wicked thought, retaliated by giving her another ointment which blinded her eyes. In consequence of his past evil action the Arahant became blind.
* * *
This is the retributive aspect of the law of Kamma, the other being the continuative aspect, that is - the transmission of individual characteristics, impressions, tendencies, etc. throughout one's wanderings in Samsara.
An Arahant, though free from all impurities, has to reap the fruit of the seed he himself had sown in the remote past.
The Buddhas and Arahants do not accumulate fresh Kamma as they have eradicated the roots - ignorance and craving- but, as every other being, they are not exempt from the inevitable consequences of both good and bad past actions.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Yamaka Vagga
The Twin Verses
(Text and Translation by Ven. Narada)
1. Manopubbangama dhamma
manosettha manomaya
Manasa ce padutthena
bhasati va karoti va
Tato nam dukkhamanveti
cakkam'va vahato padam. 1.
EVIL BEGETS EVIL
1. Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.
Story
A middle-aged devout person, named Cakkhupala, became a monk and was energetically leading a contemplative life. As a result of his strenuous endeavour he realized Arahantship, the final stage of Sainthood, but unfortunately went blind.
One day as he was pacing up and down the ambulatory he unintentionally killed many insects. Some visiting monks, noticing the blood-stained ambulatory, complained to the Buddha that he had committed the offence of killing. The Buddha explained that the monk had killed them unintentionally and that he was an Arahant.
The monks then wished to know the cause of his blindness.
The Buddha related that in a past birth, as a physician, that particular monk had given an ointment to a poor woman to restore her eyesight. She promised that, with her children, she would become his servants if her eyesight was restored. The physician's remedy proved effective, but the woman, not willing to keep her promise, pretended that her eyes were getting worse. The cruel physician, yielding to a wicked thought, retaliated by giving her another ointment which blinded her eyes. In consequence of his past evil action the Arahant became blind.
* * *
This is the retributive aspect of the law of Kamma, the other being the continuative aspect, that is - the transmission of individual characteristics, impressions, tendencies, etc. throughout one's wanderings in Samsara.
An Arahant, though free from all impurities, has to reap the fruit of the seed he himself had sown in the remote past.
The Buddhas and Arahants do not accumulate fresh Kamma as they have eradicated the roots - ignorance and craving- but, as every other being, they are not exempt from the inevitable consequences of both good and bad past actions.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
Telegram
Buddha Dharma books
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Forwarded from Buddha
Free Buddha Dharma ebook
Like Milk and Water Mixed
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/2021/01/25/like-milk-and-water-mixed/
===
Like Milk and Water Mixed
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/2021/01/25/like-milk-and-water-mixed/
===
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Forwarded from Buddha
Free Buddha Dharma ebook
Like Milk and Water Mixed
By Bhante Shravasti Dhammika
Love is not necessarily an easy subject to write about. Studies of the subject by philosophers, psychologists and sociologists usually focus on one or another of its forms, most commonly romantic or conjugal love, and often use the word “love” without making it clear what is meant by it. Popular writing and discourse on the subject characteristically get lost in flood of clichés and ecstatic claims that evoke uplifting feelings but do not necessarily encourage realistic thinking. I have tried to define love in a way that will be recognisable to most people and which encompasses most of the experiences usually thought of as love. I had originally intended to write mainly about universal or brotherly love, what the Buddha called mettā. But it soon became clear that this highest of loves is intimately connected with and perhaps necessarily preceded by other types. It is like pulling a thread out of a tapestry. As it comes it draws out so many other threads with it. Thus I was eventually led to explore six different loves. I could have included other types as well but decided to limit myself to those loves about which the Buddha had something to say or which are relevant to practising Buddhism.
Free download available:
https://budblooms.org/2021/01/25/like-milk-and-water-mixed/
===
Like Milk and Water Mixed
By Bhante Shravasti Dhammika
Love is not necessarily an easy subject to write about. Studies of the subject by philosophers, psychologists and sociologists usually focus on one or another of its forms, most commonly romantic or conjugal love, and often use the word “love” without making it clear what is meant by it. Popular writing and discourse on the subject characteristically get lost in flood of clichés and ecstatic claims that evoke uplifting feelings but do not necessarily encourage realistic thinking. I have tried to define love in a way that will be recognisable to most people and which encompasses most of the experiences usually thought of as love. I had originally intended to write mainly about universal or brotherly love, what the Buddha called mettā. But it soon became clear that this highest of loves is intimately connected with and perhaps necessarily preceded by other types. It is like pulling a thread out of a tapestry. As it comes it draws out so many other threads with it. Thus I was eventually led to explore six different loves. I could have included other types as well but decided to limit myself to those loves about which the Buddha had something to say or which are relevant to practising Buddhism.
Free download available:
https://budblooms.org/2021/01/25/like-milk-and-water-mixed/
===
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