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.
===
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===
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.
===
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===
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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/
===
❤1👏1
Forwarded from Buddha
Three Methods for Letting Go of Thoughts
Are you bombarded by thoughts when you sit down to meditate? Zen monk Haemin Sunim offers three helpful ways to work with our monkey mind.
By Haemin Sunim
When we sit down for long hours of meditation, we’re inevitably confronted with intrusive thoughts, such as frustration over our inability to focus, regrets about the past, or plain self-hatred. How can we let go of these thoughts in order to break through to transformative meditative experiences? Are there practices we can use to confront and calm our feelings of self-doubt?
In my years of practicing meditation, I’ve learned several ways to quiet my inner monologue. What follows are three different methods for dealing with thoughts, depending on the type of thoughts you’re having and how you’re feeling in the moment.
Method I
The first method for letting go of thoughts is using thoughts to counteract thoughts. This approach is useful if you have a very logical mind and need to have a reason to let go of your thoughts . In that case, whenever your mind is preoccupied with thoughts during meditation, consider these questions:
Did you intentionally cause those thoughts to arise in your mind, or did they appear spontaneously, like an uninvited guest?
If a thought appeared without your intention, must you claim ownership of it? Do you have to feel responsible for thoughts you didn’t cause to appear?
If you experienced self-hating thoughts, for instance, did you will them to arise, or did they appear unbidden? If you didn’t choose those thoughts, ask yourself who might have first planted them in your mind in the past. Was that person happy and kind or unhappy and cruel? If the person was unhappy, then don’t those self-hating thoughts say more about the other person’s negative state of mind than about you? Why needlessly suffer by hanging onto thoughts that have little to do with you?
Can you forgive the person who made negative comments about you in the past? If they were happy with their own life, they wouldn’t have said such hurtful things. Just like you, that person wants to be happy. Can you muster the courage to send them good wishes so that you can release negative thoughts from your past and heal?
We have no control over what confronts us when we step out our door. We don’t blame ourselves when the weather is bad; we didn’t cause the weather and thus don’t feel responsible for it. But when passing thoughts appear in our mind, we often take them personally, as though we were the owner and controller of such thoughts. We’re not. In fact, there is no thinker behind passing thoughts. They merely exist without an owner. Once you see this truth clearly, it becomes easier to allow thoughts to simply pass by.
Method II
The second method for letting go of thoughts is using awareness to step outside the mind’s activities. When I first discovered mindfulness, I was delighted to learn that I could unhook my awareness from the tyranny of my thoughts and emotions. As I became aware of what my mind was doing, I could watch its drama from outside without being caught in it. This approach is especially effective when you feel frustrated by an inability to focus.
When you experience frustration during meditation, let the feeling itself become the object of your mindfulness. Where do you feel the frustration most clearly in your body? Your chest? Neck? Head?
What is the exact sensation of frustration in your body? Is it muscle tightness? An increase in body temperature? Sweaty palms?
Allow these bodily sensations to be present in your awareness while observing them calmly. Notice the sensations gradually loosen and change their shape.
Now focus on your thoughts. What sort of thoughts were born from the bodily sensations of frustration? As the sensations loosen and disappear, do the thoughts also disappear?
Are you bombarded by thoughts when you sit down to meditate? Zen monk Haemin Sunim offers three helpful ways to work with our monkey mind.
By Haemin Sunim
When we sit down for long hours of meditation, we’re inevitably confronted with intrusive thoughts, such as frustration over our inability to focus, regrets about the past, or plain self-hatred. How can we let go of these thoughts in order to break through to transformative meditative experiences? Are there practices we can use to confront and calm our feelings of self-doubt?
In my years of practicing meditation, I’ve learned several ways to quiet my inner monologue. What follows are three different methods for dealing with thoughts, depending on the type of thoughts you’re having and how you’re feeling in the moment.
Method I
The first method for letting go of thoughts is using thoughts to counteract thoughts. This approach is useful if you have a very logical mind and need to have a reason to let go of your thoughts . In that case, whenever your mind is preoccupied with thoughts during meditation, consider these questions:
Did you intentionally cause those thoughts to arise in your mind, or did they appear spontaneously, like an uninvited guest?
If a thought appeared without your intention, must you claim ownership of it? Do you have to feel responsible for thoughts you didn’t cause to appear?
If you experienced self-hating thoughts, for instance, did you will them to arise, or did they appear unbidden? If you didn’t choose those thoughts, ask yourself who might have first planted them in your mind in the past. Was that person happy and kind or unhappy and cruel? If the person was unhappy, then don’t those self-hating thoughts say more about the other person’s negative state of mind than about you? Why needlessly suffer by hanging onto thoughts that have little to do with you?
Can you forgive the person who made negative comments about you in the past? If they were happy with their own life, they wouldn’t have said such hurtful things. Just like you, that person wants to be happy. Can you muster the courage to send them good wishes so that you can release negative thoughts from your past and heal?
We have no control over what confronts us when we step out our door. We don’t blame ourselves when the weather is bad; we didn’t cause the weather and thus don’t feel responsible for it. But when passing thoughts appear in our mind, we often take them personally, as though we were the owner and controller of such thoughts. We’re not. In fact, there is no thinker behind passing thoughts. They merely exist without an owner. Once you see this truth clearly, it becomes easier to allow thoughts to simply pass by.
Method II
The second method for letting go of thoughts is using awareness to step outside the mind’s activities. When I first discovered mindfulness, I was delighted to learn that I could unhook my awareness from the tyranny of my thoughts and emotions. As I became aware of what my mind was doing, I could watch its drama from outside without being caught in it. This approach is especially effective when you feel frustrated by an inability to focus.
When you experience frustration during meditation, let the feeling itself become the object of your mindfulness. Where do you feel the frustration most clearly in your body? Your chest? Neck? Head?
What is the exact sensation of frustration in your body? Is it muscle tightness? An increase in body temperature? Sweaty palms?
Allow these bodily sensations to be present in your awareness while observing them calmly. Notice the sensations gradually loosen and change their shape.
Now focus on your thoughts. What sort of thoughts were born from the bodily sensations of frustration? As the sensations loosen and disappear, do the thoughts also disappear?
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Forwarded from Buddha
As you become aware of thoughts, notice that the train of thought pauses temporarily. In that moment, you are stepping outside the train and observing thoughts without being caught in them.
How does it feel to be released from thoughts? Sense the freedom. Can you feel the wide open, empty space of your awareness?
When I first started to meditate many years ago, I often felt frustrated because I had certain expectations. I hoped to have an extraordinary transformative experience although I wasn’t sure exactly what that might look like. After I had been practicing a while, I realized that the purpose of Buddhist meditation was to gain liberating insight through mindful observation.
Extraordinary meditative experiences come and go; they are impermanent like everything else in this world. But in focusing on the arrival of a transformative experience I was subtly resisting what was happening in the moment. After that, my practice became not about anticipating something extraordinary in the future but about enjoying freedom from my thoughts in the present.
Method III
The third method for letting go of thoughts is simply realizing that all mental suffering is conceptually constructed. Our thoughts appear to be real, but upon closer examination we can see that they are products of our imagination. Once we have this insight, we will no longer be bothered by thoughts.
Whenever you feel stressed, worried, or depressed, first notice that you are feeling stressed, worried, or depressed. Become aware of your current state of mind without any judgment. Simply notice it objectively as if you were observing it from afar or watching it on TV.
Now trace the main cause of your mental suffering. What stories are you telling yourself about the cause of your suffering? What beliefs do you have about yourself or the world? What past memories have conditioned you to suffer in the present moment? The main causes of mental suffering aren’t external but thoughts from the past, which act as a filter preventing you from accurately seeing present reality.
Notice the artificial, random, and subjective nature of your thoughts. They are often divisive, petty, and conditional while serving as the main source of your prejudice, fear, and disconnection.
Notice that you suffer mentally only when there is a thought. Without a thought, there is no suffering.
There is a classic Buddhist teaching about seeing a small piece of rope on the ground and mistaking it for a snake. We become filled with fear, thinking the snake is real, but it is only a mentally constructed image. The same is true of our thoughts. Once we stop giving them so much attention and credibility, they drop away in our awareness. Then it becomes possible to see reality as it truly is.
===
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
===
How does it feel to be released from thoughts? Sense the freedom. Can you feel the wide open, empty space of your awareness?
When I first started to meditate many years ago, I often felt frustrated because I had certain expectations. I hoped to have an extraordinary transformative experience although I wasn’t sure exactly what that might look like. After I had been practicing a while, I realized that the purpose of Buddhist meditation was to gain liberating insight through mindful observation.
Extraordinary meditative experiences come and go; they are impermanent like everything else in this world. But in focusing on the arrival of a transformative experience I was subtly resisting what was happening in the moment. After that, my practice became not about anticipating something extraordinary in the future but about enjoying freedom from my thoughts in the present.
Method III
The third method for letting go of thoughts is simply realizing that all mental suffering is conceptually constructed. Our thoughts appear to be real, but upon closer examination we can see that they are products of our imagination. Once we have this insight, we will no longer be bothered by thoughts.
Whenever you feel stressed, worried, or depressed, first notice that you are feeling stressed, worried, or depressed. Become aware of your current state of mind without any judgment. Simply notice it objectively as if you were observing it from afar or watching it on TV.
Now trace the main cause of your mental suffering. What stories are you telling yourself about the cause of your suffering? What beliefs do you have about yourself or the world? What past memories have conditioned you to suffer in the present moment? The main causes of mental suffering aren’t external but thoughts from the past, which act as a filter preventing you from accurately seeing present reality.
Notice the artificial, random, and subjective nature of your thoughts. They are often divisive, petty, and conditional while serving as the main source of your prejudice, fear, and disconnection.
Notice that you suffer mentally only when there is a thought. Without a thought, there is no suffering.
There is a classic Buddhist teaching about seeing a small piece of rope on the ground and mistaking it for a snake. We become filled with fear, thinking the snake is real, but it is only a mentally constructed image. The same is true of our thoughts. Once we stop giving them so much attention and credibility, they drop away in our awareness. Then it becomes possible to see reality as it truly is.
===
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
===
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Yamaka Vagga
The Twin Verses
2. Manopubbangama dhamma
manosettha manomaya
Manasa ce pasannena
bhasati va karoti va
Tato nam sukhamanveti
chaya'va anapayini.
GOOD BEGETS GOOD
2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves.
Story
Mattakuudali, the only son of a stingy millionaire, was suffering from jaundice and was on the verge of death because his father would not consult a physician lest some part of his money should have to be spent. The Buddha perceiving with His Divine Eye the sad plight of the dying boy, appeared before him. Seeing the Buddha, he was pleased and dying with a pure heart, full of faith in the Buddha, was born in a heavenly state.
===
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The Twin Verses
2. Manopubbangama dhamma
manosettha manomaya
Manasa ce pasannena
bhasati va karoti va
Tato nam sukhamanveti
chaya'va anapayini.
GOOD BEGETS GOOD
2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves.
Story
Mattakuudali, the only son of a stingy millionaire, was suffering from jaundice and was on the verge of death because his father would not consult a physician lest some part of his money should have to be spent. The Buddha perceiving with His Divine Eye the sad plight of the dying boy, appeared before him. Seeing the Buddha, he was pleased and dying with a pure heart, full of faith in the Buddha, was born in a heavenly state.
===
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
The Teachings of Ajahn Chah
Free download here:
https://static.sariputta.com/pdf/tipitaka/212/the-teachings-of-ajahn-chah_pdf.pdf
===
The Teachings of Ajahn Chah
Free download here:
https://static.sariputta.com/pdf/tipitaka/212/the-teachings-of-ajahn-chah_pdf.pdf
===
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Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
The Teachings of Ajahn Chah
This book is a collection of talks he gave to both laypeople and monks. The talks he gave to monks are exhortations given to the communities of bhikkhus, or Buddhist monks, at his own monastery, Wat Nong Pah Pong, and some of its branches in both Thailand and the West. This fact should be borne in mind by the lay reader reading those talks. These talks to monks are not intended to, and indeed cannot, serve as an introduction to Buddhism and meditation practice. They are monastic teachings, addressed primarily to the lifestyle and problems particular to that situation. A knowledge of the basics of Buddhism on the part of the listener was assumed. Many of these talks will thus seem strange and even daunting to the lay reader, with their emphasis on conformity and renunciation.
Free download here:
https://static.sariputta.com/pdf/tipitaka/212/the-teachings-of-ajahn-chah_pdf.pdf
===
The Teachings of Ajahn Chah
This book is a collection of talks he gave to both laypeople and monks. The talks he gave to monks are exhortations given to the communities of bhikkhus, or Buddhist monks, at his own monastery, Wat Nong Pah Pong, and some of its branches in both Thailand and the West. This fact should be borne in mind by the lay reader reading those talks. These talks to monks are not intended to, and indeed cannot, serve as an introduction to Buddhism and meditation practice. They are monastic teachings, addressed primarily to the lifestyle and problems particular to that situation. A knowledge of the basics of Buddhism on the part of the listener was assumed. Many of these talks will thus seem strange and even daunting to the lay reader, with their emphasis on conformity and renunciation.
Free download here:
https://static.sariputta.com/pdf/tipitaka/212/the-teachings-of-ajahn-chah_pdf.pdf
===
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Yamaka Vagga
The Twin Verses
3. Akkocchi mam avadhi mam
ajini mam ahasi me
Ye tam upanayhanti
veram tesam na sammati.
4. Akkocchi mam avadhi mam
ajini mam ahasi me
Ye tam na upanayhanti
veram tesupasammati.
RETALIATION DOES NOT LEAD TO PEACE
3. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.
4. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased.
Story
The Venerable Tissa, proud of being a cousin of the Buddha, did not pay due respect to the senior monks. When they resented his improper conduct, he took offence and, threatening them, went up to the Buddha and made a complaint. The Buddha, who understood the position, advised him to apologize, but the Venerable Tissa was obstinate. The Buddha then related a story to show that Tissa had done likewise in a previous birth. Later, the Venerable Tissa was compelled to seek pardon from the senior monks.
===
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===
The Twin Verses
3. Akkocchi mam avadhi mam
ajini mam ahasi me
Ye tam upanayhanti
veram tesam na sammati.
4. Akkocchi mam avadhi mam
ajini mam ahasi me
Ye tam na upanayhanti
veram tesupasammati.
RETALIATION DOES NOT LEAD TO PEACE
3. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.
4. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased.
Story
The Venerable Tissa, proud of being a cousin of the Buddha, did not pay due respect to the senior monks. When they resented his improper conduct, he took offence and, threatening them, went up to the Buddha and made a complaint. The Buddha, who understood the position, advised him to apologize, but the Venerable Tissa was obstinate. The Buddha then related a story to show that Tissa had done likewise in a previous birth. Later, the Venerable Tissa was compelled to seek pardon from the senior monks.
===
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Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Bhikkhus, there are these five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. What five? Iron, copper, tin, lead, and silver. But when gold is freed from these five defilements, it is malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament one wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—one can achieve one’s purpose.
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
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