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:
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The Teachings of Ajahn Chah
Free download here:
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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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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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Yamaka Vagga
The Twin Verses
5. Na hi verena verani
sammanti'dha kudacanam
Averena ca sammanti
esa dhammo sanantano.
ANGER IS CONQUERED BY LOVE
5. Hatreds never cease through hatred in this world; through love 8 alone they cease. This is an eternal law.
Story
A husband had two wives, one barren, the other fruitful. The former, actuated by jealousy, mixed a drug in her rival's food and caused two successive abortions. On the third occasion the potion caused the death both of the mother and of the child. The dying woman willed vengeance on her rival and her offspring, and she carried out her resolve. The other too did likewise. Thus both women avenged themselves in the course of two successive births. In their third birth circumstances, however, compelled both to meet the Buddha, who pacified them by advising them not to retaliate.
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The Twin Verses
5. Na hi verena verani
sammanti'dha kudacanam
Averena ca sammanti
esa dhammo sanantano.
ANGER IS CONQUERED BY LOVE
5. Hatreds never cease through hatred in this world; through love 8 alone they cease. This is an eternal law.
Story
A husband had two wives, one barren, the other fruitful. The former, actuated by jealousy, mixed a drug in her rival's food and caused two successive abortions. On the third occasion the potion caused the death both of the mother and of the child. The dying woman willed vengeance on her rival and her offspring, and she carried out her resolve. The other too did likewise. Thus both women avenged themselves in the course of two successive births. In their third birth circumstances, however, compelled both to meet the Buddha, who pacified them by advising them not to retaliate.
===
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Forwarded from Words of the Buddha
Phaya Si Mukda Maha Muni Nilapala Nakkharat, giant King of Naga Dragon protecting the Buddha in subduing Maras gesture, Wat Roi Phra Phutthabat Phu Manorom Buddhist temple, Amphoe Mueang Mukdahan, Thailand.
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Into The Stream
A study guide for the first stage of Awakening
By Thanissaro Bhikkhu
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN383.pdf
===
Into The Stream
A study guide for the first stage of Awakening
By Thanissaro Bhikkhu
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN383.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Into The Stream
A study guide for the first stage of Awakening
By Thanissaro Bhikkhu
The Pali Canon recognizes four levels of Awakening, the first of which is called stream entry. This gains its name from the fact that a person who has attained this level has entered the “stream” flowing inevitably to nibbana.
He/she is guaranteed to achieve full awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.
This study guide on stream entry is divided into two parts. The first deals with the practices leading to stream entry; the second, with the experience of stream entry and its results.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN383.pdf
===
Into The Stream
A study guide for the first stage of Awakening
By Thanissaro Bhikkhu
The Pali Canon recognizes four levels of Awakening, the first of which is called stream entry. This gains its name from the fact that a person who has attained this level has entered the “stream” flowing inevitably to nibbana.
He/she is guaranteed to achieve full awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms.
This study guide on stream entry is divided into two parts. The first deals with the practices leading to stream entry; the second, with the experience of stream entry and its results.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN383.pdf
===
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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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Forwarded from Words of the Buddha
These Are Not “Your” Thoughts
Insight meditation teacher Joseph Goldstein explains how to treat consciousness as the object of meditation.
By Joseph Goldstein
It is important to make thoughts the object of mindfulness.If we remain unaware of thoughts as they arise, it is difficult to develop insight into their impersonal nature and into our own deep-rooted and subtle identification with the thought process. This identification reinforces the illusion of self, of some “one” who is thinking. To meditate upon thoughts is simply to be aware, as thoughts arise, that the mind is thinking, without getting involved in the content: not going off on a train of association, not analyzing the thought and why it came, but merely to be aware that at the particular moment “thinking” is happening. It is helpful to make a mental note of “thinking, thinking” every time a thought arises; observe the thought without judgment, without reaction to the content, without identifying with it, without taking the thought to be I, or self, or mine. The thought is the thinker. There is no one behind it. The thought is thinking itself. It comes uninvited. You will see that when there is a strong detachment from the thought process, thoughts don’t last long. As soon as you are mindful of a thought, it disappears, and the attention returns to the breath. Some people may find it helpful to label the thinking process in a more precise way, to note different kinds of thoughts, whether “planning” or “imagining” or “remembering.” This sharpens the focus of attention. Otherwise, the simple note of “thinking, thinking” will serve the purpose. Try to be aware of the thought as soon as it arises, rather than some minutes afterward. When they are noticed with precision and balance they have no power to disturb the mind.
Thoughts should not be treated as obstacles or hindrances. They are just another object of mindfulness, another object of meditation. Don’t let the mind become lazy and drift along. Make the effort for a great deal of clarity with respect to what’s happening in the moment.
Suzuki Roshi in Zen Mind, Beginner’s Mind writes:
When you are practicing zazen meditation do not try to stop your thinking. Let it stop by itself. If something comes into your mind, let it come in and let it go out. It will not stay long. When you try to stop your thinking, it means you are bothered by it. Do not be bothered by anything. It appears that the something comes from outside your mind, but actually it is only the waves of your mind and if you are not bothered by the waves, gradually they will become calmer and calmer . . . Many sensations come, many thoughts or images arise but they are just waves from your own mind. Nothing comes from outside your mind . . . If you leave your mind as it is, it will become calm. This mind is called big mind.
Just let things happen as they do. Let all images and thoughts and sensations arise and pass away without being bothered, without reacting, without judging, without clinging, without identifying with them. Become one with the big mind, observing carefully, microscopically, all the waves coming and going. This attitude will quickly bring about a state of balance and calm. Don’t let the mind get out of focus. Keep the mind sharply aware, moment to moment, of what is happening, whether the in-out breath, the rising-falling, sensations, or thoughts. In each instant be focused on the object with a balanced and relaxed mind.
Instruction: Consciousness
One of the foundations of mindfulness is consciousness, the knowing faculty. [The four foundations of mindfulness are outlined in the Satipatthana Sutta. The other three are the body’s sense objects, feelings of pleasantness or aversion, and mental qualities.] One way to develop mindfulness of knowing is to treat consciousness itself as the object of meditation. In any movement of the body, you can begin to sense the knowing faculty, because the physical object is so apparent. Relax the mind and try to sense the knowing faculty arising at the same time as the movement.
Insight meditation teacher Joseph Goldstein explains how to treat consciousness as the object of meditation.
By Joseph Goldstein
It is important to make thoughts the object of mindfulness.If we remain unaware of thoughts as they arise, it is difficult to develop insight into their impersonal nature and into our own deep-rooted and subtle identification with the thought process. This identification reinforces the illusion of self, of some “one” who is thinking. To meditate upon thoughts is simply to be aware, as thoughts arise, that the mind is thinking, without getting involved in the content: not going off on a train of association, not analyzing the thought and why it came, but merely to be aware that at the particular moment “thinking” is happening. It is helpful to make a mental note of “thinking, thinking” every time a thought arises; observe the thought without judgment, without reaction to the content, without identifying with it, without taking the thought to be I, or self, or mine. The thought is the thinker. There is no one behind it. The thought is thinking itself. It comes uninvited. You will see that when there is a strong detachment from the thought process, thoughts don’t last long. As soon as you are mindful of a thought, it disappears, and the attention returns to the breath. Some people may find it helpful to label the thinking process in a more precise way, to note different kinds of thoughts, whether “planning” or “imagining” or “remembering.” This sharpens the focus of attention. Otherwise, the simple note of “thinking, thinking” will serve the purpose. Try to be aware of the thought as soon as it arises, rather than some minutes afterward. When they are noticed with precision and balance they have no power to disturb the mind.
Thoughts should not be treated as obstacles or hindrances. They are just another object of mindfulness, another object of meditation. Don’t let the mind become lazy and drift along. Make the effort for a great deal of clarity with respect to what’s happening in the moment.
Suzuki Roshi in Zen Mind, Beginner’s Mind writes:
When you are practicing zazen meditation do not try to stop your thinking. Let it stop by itself. If something comes into your mind, let it come in and let it go out. It will not stay long. When you try to stop your thinking, it means you are bothered by it. Do not be bothered by anything. It appears that the something comes from outside your mind, but actually it is only the waves of your mind and if you are not bothered by the waves, gradually they will become calmer and calmer . . . Many sensations come, many thoughts or images arise but they are just waves from your own mind. Nothing comes from outside your mind . . . If you leave your mind as it is, it will become calm. This mind is called big mind.
Just let things happen as they do. Let all images and thoughts and sensations arise and pass away without being bothered, without reacting, without judging, without clinging, without identifying with them. Become one with the big mind, observing carefully, microscopically, all the waves coming and going. This attitude will quickly bring about a state of balance and calm. Don’t let the mind get out of focus. Keep the mind sharply aware, moment to moment, of what is happening, whether the in-out breath, the rising-falling, sensations, or thoughts. In each instant be focused on the object with a balanced and relaxed mind.
Instruction: Consciousness
One of the foundations of mindfulness is consciousness, the knowing faculty. [The four foundations of mindfulness are outlined in the Satipatthana Sutta. The other three are the body’s sense objects, feelings of pleasantness or aversion, and mental qualities.] One way to develop mindfulness of knowing is to treat consciousness itself as the object of meditation. In any movement of the body, you can begin to sense the knowing faculty, because the physical object is so apparent. Relax the mind and try to sense the knowing faculty arising at the same time as the movement.
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Forwarded from Words of the Buddha
It is important to remember that knowing and the object arise simultaneously. You cannot separate consciousness from the object. But it is possible to distinguish the two processes, to see that the flow of objects is one process and the flow of consciousness is another. They are happening simultaneously, with two different functions. Do not try to pinpoint the consciousness, to precisely define it or limit it. It is a very subtle, immaterial object. But with a relaxed mind, we can begin to sense the process of consciousness. Because it is so subtle an object, it will force the mind to be very attentive. It is impossible to experience clearly if the mind is lax or lazy.
Sometimes in sitting you might turn the attention to the knowing. The breath experienced as the in-out or rising-falling is a material process only. The knowing of it is the mind, consciousness. When you are silent and centered, turn the mindfulness toward the “knowing.” Don’t strain to find it or try to locate it somewhere in the body. Simply be aware in an easy way of the knowing process going on.
One of the factors of enlightenment is investigation of the dharma, which means that investigative quality of the mind which examines, which explores just how the elements of the mind work. Don’t be afraid to use the mind in that way, to investigate. But not with words, not with thoughts, not with concepts. Try to get a feel, a sense of the process of consciousness happening together with the object. This experience brings freedom from identification with the observer. Insight comes from the realization that observation is going on without an observer, witnessing without a witness.
From The Experience of Insight by Joseph Goldstein.
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Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His books include A Heart Full of Peace, One Dharma: The Emerging Western Buddhism, and Mindfulness: A Practical Guide to Awakening.
===
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Sometimes in sitting you might turn the attention to the knowing. The breath experienced as the in-out or rising-falling is a material process only. The knowing of it is the mind, consciousness. When you are silent and centered, turn the mindfulness toward the “knowing.” Don’t strain to find it or try to locate it somewhere in the body. Simply be aware in an easy way of the knowing process going on.
One of the factors of enlightenment is investigation of the dharma, which means that investigative quality of the mind which examines, which explores just how the elements of the mind work. Don’t be afraid to use the mind in that way, to investigate. But not with words, not with thoughts, not with concepts. Try to get a feel, a sense of the process of consciousness happening together with the object. This experience brings freedom from identification with the observer. Insight comes from the realization that observation is going on without an observer, witnessing without a witness.
From The Experience of Insight by Joseph Goldstein.
===
Joseph Goldstein is cofounder and a guiding teacher of the Insight Meditation Society in Barre, Massachusetts, and its Forest Refuge program, and helped establish the Barre Center for Buddhist Studies. His books include A Heart Full of Peace, One Dharma: The Emerging Western Buddhism, and Mindfulness: A Practical Guide to Awakening.
===
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