“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?
1. It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.
2. When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.
Partial excerpts from AN 8.2 Paññāsutta: Wisdom
1. It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.
2. When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.
Partial excerpts from AN 8.2 Paññāsutta: Wisdom
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Yamaka Vagga
The Twin Verses
16. Idha modati pecca modati
katapunno ubhayattha modati
So modati so pamodati
disva kammavisuddham attano.
HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER
16. Here he rejoices, hereafter he rejoices. In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.
Story
A devout person, named Dhammika, who led a religious life, lying on his death-bed, saw happy visions, and after a peaceful death, was born in a celestial plane.
===
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The Twin Verses
16. Idha modati pecca modati
katapunno ubhayattha modati
So modati so pamodati
disva kammavisuddham attano.
HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER
16. Here he rejoices, hereafter he rejoices. In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.
Story
A devout person, named Dhammika, who led a religious life, lying on his death-bed, saw happy visions, and after a peaceful death, was born in a celestial plane.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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===
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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Thus We Heard: Recollections of the Life of the Buddha
By Bhante Walpola Piyananda & Stephen Long, D. Dh.(Bodhicari Dharmapala)
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN386.pdf
===
Thus We Heard: Recollections of the Life of the Buddha
By Bhante Walpola Piyananda & Stephen Long, D. Dh.(Bodhicari Dharmapala)
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN386.pdf
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Thus We Heard: Recollections of the Life of the Buddha
By Bhante Walpola Piyananda & Stephen Long, D. Dh.(Bodhicari Dharmapala)
The timeless teachings of the Buddha have been our source of inspiration, our guidelines for happy living, our motivation for practice, and our tools for higher spiritual attainment for many decades.
The question always arises: Just who was this prince who renounced the world to seek enlightenment and eventually became the Buddha?
Many books have attempted to answer this question, and many have done an admirable job. None, however, have really satisfied our desire for an eye-witness account of who he really was.
We decided that the best and only place to look for him was the Tripitaka, the Three Baskets of 84,000 teachings that were organized during the First Sangha Council ninety days after the Buddha passed away, and then first written down three hundred years after the Buddha's Parinibbana.
Our first intention for writing this book was to present a biography of the Buddha from the perspective of the Tripitaka itself. The ancient Pali-language Canon contains a wealth of information on this subject, and we decided to mine it for deeper clues that might enable us to discover exactly who and what the Buddha was - minus the speculations, fables, and tales from the early Buddhist commentaries.
Our second intention for writing this book was to share verbatim as many translations of the Buddha's primary messages as we could, realizing that most readers would never have the chance to read them unless they took it upon themselves to engage in countless hours of research.
Our third intention for writing this book was to share the life of the Buddha in a way that would appeal to Westerners and Easterners alike.To do that, we realized the need for a contextual story platform that would make the material both accessible and entertaining: hence the creation of the fictitious First Sangha Council sub-committee that recollected the life of the Buddha.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN386.pdf
===
Thus We Heard: Recollections of the Life of the Buddha
By Bhante Walpola Piyananda & Stephen Long, D. Dh.(Bodhicari Dharmapala)
The timeless teachings of the Buddha have been our source of inspiration, our guidelines for happy living, our motivation for practice, and our tools for higher spiritual attainment for many decades.
The question always arises: Just who was this prince who renounced the world to seek enlightenment and eventually became the Buddha?
Many books have attempted to answer this question, and many have done an admirable job. None, however, have really satisfied our desire for an eye-witness account of who he really was.
We decided that the best and only place to look for him was the Tripitaka, the Three Baskets of 84,000 teachings that were organized during the First Sangha Council ninety days after the Buddha passed away, and then first written down three hundred years after the Buddha's Parinibbana.
Our first intention for writing this book was to present a biography of the Buddha from the perspective of the Tripitaka itself. The ancient Pali-language Canon contains a wealth of information on this subject, and we decided to mine it for deeper clues that might enable us to discover exactly who and what the Buddha was - minus the speculations, fables, and tales from the early Buddhist commentaries.
Our second intention for writing this book was to share verbatim as many translations of the Buddha's primary messages as we could, realizing that most readers would never have the chance to read them unless they took it upon themselves to engage in countless hours of research.
Our third intention for writing this book was to share the life of the Buddha in a way that would appeal to Westerners and Easterners alike.To do that, we realized the need for a contextual story platform that would make the material both accessible and entertaining: hence the creation of the fictitious First Sangha Council sub-committee that recollected the life of the Buddha.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN386.pdf
===
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Yamaka Vagga
The Twin Verses
17. Idha tappati pecca tappati
papakari ubhayattha tappati
Papam me katan ti tappati
bhiyyo tappati duggatim gato.
THE EVIL-DOER LAMENTS HERE AND HEREAFTER
17. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
Story
The Venerable Devadatta made an unsuccessful attempt to kill the Buddha. In his old age he repented and desired to see the Buddha. While he was being carried on a litter to see the Buddha, he died on the way under tragic circumstances.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
The Twin Verses
17. Idha tappati pecca tappati
papakari ubhayattha tappati
Papam me katan ti tappati
bhiyyo tappati duggatim gato.
THE EVIL-DOER LAMENTS HERE AND HEREAFTER
17. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
Story
The Venerable Devadatta made an unsuccessful attempt to kill the Buddha. In his old age he repented and desired to see the Buddha. While he was being carried on a litter to see the Buddha, he died on the way under tragic circumstances.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Words of the Buddha
Three Giant Standing Buddha, Buddhavas of Anatta Universe Buddhist temple, Muang Boran, Thailand.
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“In the wilderness, at a tree’s root, or an empty hut, O mendicants, recollect the Buddha, and no fear will come to you.
If you can’t recollect the Buddha—the eldest in the world, the chief of men—then recollect the teaching, emancipating, well taught.
If you can’t recollect the teaching—emancipating, well taught—then recollect the Saṅgha, the supreme field of merit.
Thus recollecting the Buddha, the teaching, and the Saṅgha, mendicants, fear and terror and goosebumps will be no more.”
SN 11.3 : Dhajaggasutta
If you can’t recollect the Buddha—the eldest in the world, the chief of men—then recollect the teaching, emancipating, well taught.
If you can’t recollect the teaching—emancipating, well taught—then recollect the Saṅgha, the supreme field of merit.
Thus recollecting the Buddha, the teaching, and the Saṅgha, mendicants, fear and terror and goosebumps will be no more.”
SN 11.3 : Dhajaggasutta
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Free Buddha Dharma ebook
An Iridescence on the Water: The Teachings of Chao Khun Nararatana Rajamanit
By Chao Khun Nararatana Rajamanit
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/ChaoKhunNararatana.pdf
===
An Iridescence on the Water: The Teachings of Chao Khun Nararatana Rajamanit
By Chao Khun Nararatana Rajamanit
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/ChaoKhunNararatana.pdf
===
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Free Buddha Dharma ebook
An Iridescence on the Water: The Teachings of Chao Khun Nararatana Rajamanit
By Chao Khun Nararatana Rajamanit
Chao Khun Nararatana, prior to his ordination, was a member of King Rama VI’s personal staff, and was so trusted by the king that he received the rank of chao phraya—the highest Thai rank of conferred nobility—when he was only 25. After the king’s death in 1926, he ordained at Wat Thepsirin in Bangkok, and remained a monk until passing away from cancer in 1971. From the year 1936 until his death, he never left the wat compound. Even though the wat was one of the most lavishly endowed temples in Bangkok, Chao Khun Nararatana lived a life of exemplary austerity and was well known for his meditative powers. He left no personal students, however, and very few writings. The following piece is a synopsis of some very basic teachings he would give to lay visitors. These teachings are especially suitable for young people.
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/ChaoKhunNararatana.pdf
===
An Iridescence on the Water: The Teachings of Chao Khun Nararatana Rajamanit
By Chao Khun Nararatana Rajamanit
Chao Khun Nararatana, prior to his ordination, was a member of King Rama VI’s personal staff, and was so trusted by the king that he received the rank of chao phraya—the highest Thai rank of conferred nobility—when he was only 25. After the king’s death in 1926, he ordained at Wat Thepsirin in Bangkok, and remained a monk until passing away from cancer in 1971. From the year 1936 until his death, he never left the wat compound. Even though the wat was one of the most lavishly endowed temples in Bangkok, Chao Khun Nararatana lived a life of exemplary austerity and was well known for his meditative powers. He left no personal students, however, and very few writings. The following piece is a synopsis of some very basic teachings he would give to lay visitors. These teachings are especially suitable for young people.
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/ChaoKhunNararatana.pdf
===
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Forwarded from Words of the Buddha
Cheng'en Buddhist temple, Fanjingshan sacred mountain, China, the place where world's largest gold statue of Metteya Buddha is kept.
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Forwarded from Buddha
Love as the Expression of Emptiness
Joseph Goldstein describes the benefits and means of letting go of the mind’s habits of attachment and delusion.
By Joseph Goldstein
Part 1 of 2:
It seems to me that all those who enter a spiritual path have very similar goals, though these goals may not always be articulated. These might be described, in the broadest strokes, as love, as peace, as freedom from suffering—that is, as a happiness that is fulfilling in the most complete sense. This is, I think, a universal aspiration.
The question, then, that follows from this is: What are those forces that keep us from experiencing this kind of happiness? In Buddhism, these forces are called the defilements of mind, the afflictive emotions such as fear, greed, jealousy, and hatred, which are all rooted in ignorance and delusion. Although various paths speak of the afflictive emotions in their own distinct ways, all share the understanding that we need some means to purify the heart and free the mind. While it may be addressed differently in different traditions, on the spiritual path there is really only one issue: extricating ourselves from those forces in the mind by which we are bound. This is not esoteric; it’s not mysterious. It’s simply the challenge of our everyday experience.
In Buddhism, our particular way of addressing these matters is to say that the root of the problem is the delusion of selfhood. Because we are living in this delusion, this prison of self, we identify with the afflictive emotions, thereby feeding and encouraging them. And whether we practice as householders engaged with family and work or as monks in the forest, the question is the same: Does what we do strengthen the sense of self through those habits of mind—fixation, contraction, identification—that prevent our aspiration for the highest happiness from being fulfilled, or does it work to purify the heart and free the mind from those qualities? This is the only question that really matters.
Debates about the relative merits of different approaches to the spiritual life are often framed in a way that is misleading. To speak, for example, of one approach as being life-affirming and another as life-denying misses the point, because the path is not about affirming life or denying it—it’s about emerging from delusion. If one’s practice as a householder comes from a place of self, a place of attachment, desire, and identification, then that is not a path of liberation. Similarly, if one’s monastic practice is done from a place of fear or aversion, then that also is not the way. The reference point for examining our lives and the choices we make is the quality of heart and mind out of which they come. Skillful choices about the best circumstances and styles of practice will naturally vary according to the needs and the situation at particular times in people’s lives.
For example, one traditional Buddhist practice that Westerners sometimes find troubling is the contemplation of the non-beautiful aspects of the body. The problem is partly one of translation. The Pali word asuba is generally translated as “loathsome,” “repulsive,” or “disgusting.” But the actual meaning of the word is simply “not beautiful,” a term with far fewer negative associations. But even when the language is cleaned up, for many the problem remains. Meditating on decaying corpses or on the “non-beautiful” aspects of our living bodies seems weird or out of balance. It seems to go against the belief that we should be learning to respect and honor the beauty of the body. It is crucial to understand that such objections miss the point of these practices, which is to release the mind from identification with the body. This is one of our most deeply rooted attachments and the cause of tremendous suffering.
Joseph Goldstein describes the benefits and means of letting go of the mind’s habits of attachment and delusion.
By Joseph Goldstein
Part 1 of 2:
It seems to me that all those who enter a spiritual path have very similar goals, though these goals may not always be articulated. These might be described, in the broadest strokes, as love, as peace, as freedom from suffering—that is, as a happiness that is fulfilling in the most complete sense. This is, I think, a universal aspiration.
The question, then, that follows from this is: What are those forces that keep us from experiencing this kind of happiness? In Buddhism, these forces are called the defilements of mind, the afflictive emotions such as fear, greed, jealousy, and hatred, which are all rooted in ignorance and delusion. Although various paths speak of the afflictive emotions in their own distinct ways, all share the understanding that we need some means to purify the heart and free the mind. While it may be addressed differently in different traditions, on the spiritual path there is really only one issue: extricating ourselves from those forces in the mind by which we are bound. This is not esoteric; it’s not mysterious. It’s simply the challenge of our everyday experience.
In Buddhism, our particular way of addressing these matters is to say that the root of the problem is the delusion of selfhood. Because we are living in this delusion, this prison of self, we identify with the afflictive emotions, thereby feeding and encouraging them. And whether we practice as householders engaged with family and work or as monks in the forest, the question is the same: Does what we do strengthen the sense of self through those habits of mind—fixation, contraction, identification—that prevent our aspiration for the highest happiness from being fulfilled, or does it work to purify the heart and free the mind from those qualities? This is the only question that really matters.
Debates about the relative merits of different approaches to the spiritual life are often framed in a way that is misleading. To speak, for example, of one approach as being life-affirming and another as life-denying misses the point, because the path is not about affirming life or denying it—it’s about emerging from delusion. If one’s practice as a householder comes from a place of self, a place of attachment, desire, and identification, then that is not a path of liberation. Similarly, if one’s monastic practice is done from a place of fear or aversion, then that also is not the way. The reference point for examining our lives and the choices we make is the quality of heart and mind out of which they come. Skillful choices about the best circumstances and styles of practice will naturally vary according to the needs and the situation at particular times in people’s lives.
For example, one traditional Buddhist practice that Westerners sometimes find troubling is the contemplation of the non-beautiful aspects of the body. The problem is partly one of translation. The Pali word asuba is generally translated as “loathsome,” “repulsive,” or “disgusting.” But the actual meaning of the word is simply “not beautiful,” a term with far fewer negative associations. But even when the language is cleaned up, for many the problem remains. Meditating on decaying corpses or on the “non-beautiful” aspects of our living bodies seems weird or out of balance. It seems to go against the belief that we should be learning to respect and honor the beauty of the body. It is crucial to understand that such objections miss the point of these practices, which is to release the mind from identification with the body. This is one of our most deeply rooted attachments and the cause of tremendous suffering.
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Forwarded from Buddha
So asuba practice has nothing to do with denying life or hating the body. It is simply one means to free ourselves from the delusion that takes the body to be the self. For some, these techniques will work well; perhaps for others contemplating the impermanent, insubstantial nature of beauty will be the path of freedom. How well any technique works depends on how it is taught and the particular conditioning of the individual who undertakes it. But we err when we extrapolate from a particular method a general characterization of an entire tradition. In all methods, we must understand that which is essential about the transformative process of liberation.
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Buddha dharma teachings from the suttas and commentaries
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Yamaka Vagga
The Twin Verses
18. Idha nandati pecca nandati
katapunno ubhayattha nandati
Punnam me katan ti nandati
bhiyyo nandati suggatim gato.
HAPPY ARE THE RIGHTEOUS
18. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.
Story
Sumana the youngest daughter of Anathapiudika, the chief supporter of the Buddha, lying on her death-bed, addressed her father as "young brother" and passed away peacefully. The father was grieved to hear his devout daughter utter such incoherent words at the moment of death. When he mentioned this matter to the Buddha He explained that she addressed him thus because she had attained the second stage of Sainthood - Sakadagami (Once-Returner) while the father had attained only the first stage Sotapatti (Stream Winner).
===
Vajrayana Tantrayana Buddhism channel:
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Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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===
The Twin Verses
18. Idha nandati pecca nandati
katapunno ubhayattha nandati
Punnam me katan ti nandati
bhiyyo nandati suggatim gato.
HAPPY ARE THE RIGHTEOUS
18. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.
Story
Sumana the youngest daughter of Anathapiudika, the chief supporter of the Buddha, lying on her death-bed, addressed her father as "young brother" and passed away peacefully. The father was grieved to hear his devout daughter utter such incoherent words at the moment of death. When he mentioned this matter to the Buddha He explained that she addressed him thus because she had attained the second stage of Sainthood - Sakadagami (Once-Returner) while the father had attained only the first stage Sotapatti (Stream Winner).
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
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Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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