Forwarded from Buddha
Free Buddha Dharma ebook
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
"When we know how we are living and what we are living for – that we are slaves to the five aggregates – we will feel ashamed of our lives.
It is impossible to completely make an end of suffering without having made the breakthrough to the Four Noble Truths.
With liberation comes profound contentment. Liberation is void of craving. The person who ‘wants this’ and ‘wants that’ is no more.
‘Contentment is the greatest wealth.’ The one who knows the value of contentment and practices it has peace of mind.
Blind is this world because of ignorance, because of not knowing the truth. People are wandering around without any clear direction.
Our desire for existence is so strong that even existence in one of the woeful realms is deemed better than not existing again at all."
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
Bearers of the Burden (Third Revised Edition)
By Ven. U Revata
"When we know how we are living and what we are living for – that we are slaves to the five aggregates – we will feel ashamed of our lives.
It is impossible to completely make an end of suffering without having made the breakthrough to the Four Noble Truths.
With liberation comes profound contentment. Liberation is void of craving. The person who ‘wants this’ and ‘wants that’ is no more.
‘Contentment is the greatest wealth.’ The one who knows the value of contentment and practices it has peace of mind.
Blind is this world because of ignorance, because of not knowing the truth. People are wandering around without any clear direction.
Our desire for existence is so strong that even existence in one of the woeful realms is deemed better than not existing again at all."
Free download here:
https://drive.google.com/open?id=0B7p0UB1QfBmvZzVZRGVLX1NMVTA
===
❤1👍1
5. Udakam hi nayanti nettika
usukara namayanti tejanam
Darum namayanti tacchaka
attanam damayanti pandita. 80.
THE WISE CONTROL THEMSELVES
5. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves. 80.
Story
A boy of seven years entered the Order. One day as the novice was accompanying his teacher on his alms rounds he noticed irrigators, fletchers, and carpenters at work and put many questions to his teacher. He thought to himself
if inanimate things could be so controlled, why could he not control his own mind ? He retired to his cell, meditated, and attained Arahantship while yet a boy.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
usukara namayanti tejanam
Darum namayanti tacchaka
attanam damayanti pandita. 80.
THE WISE CONTROL THEMSELVES
5. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves. 80.
Story
A boy of seven years entered the Order. One day as the novice was accompanying his teacher on his alms rounds he noticed irrigators, fletchers, and carpenters at work and put many questions to his teacher. He thought to himself
if inanimate things could be so controlled, why could he not control his own mind ? He retired to his cell, meditated, and attained Arahantship while yet a boy.
===
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
❤1💯1🆒1
Forwarded from Words of the Buddha
Encourage Others by Overcoming Your Own Sufferings
The co-abbot of Embracing Simplicity Hermitage on the transformative power of courage and compassion
By Venerable Pannavati Maha Theri
One of my favorite suttas from the Buddhist noscriptures is the Majjhima Nikaya 128. It tells a story of quarrels and resentment to which the Buddha responds: “He abused me, he beat me, he robbed me, he insulted me. Those who harbor such thoughts, in them hatred will never be appeased. He abused me, he beat me, he robbed me, he insulted me. In those who do not harbor such thoughts, hatred will cease. Hatred is never overcome by hatred but by nonhatred. This is a universal law.” This is where we have to start. What will we do with this truth? How will we respond to it?
Our obstacles are very great. It is going to take a worthy opponent with a radical approach to overcome them. So long we have had the strategy. It was offered more than twenty-five hundred years ago. Five hundred years later, that same message was echoed by another sage. It’s about time we really tried it. We know what hasn’t worked. Why not try it now? Pacifists are not passive. Their actions are subtle but have transformative powers that have saved countless numbers of living beings.
The Buddha never tried to change society by protesting, picketing, staging sit-ins, and so forth. So when I’m talking to practitioners, I don’t either. Instead, I say, “You change.” I am always pointing them back to their own thoughts, speech, and actions—regardless of what others do.
I marvel at how scared, anxiety-ridden, and plagued by feelings of insufficiency and guilt the long-term practitioners who attend my retreats and talks are. So I offer them what I have—the dharma—and the courage and compassion to live it. The mindfulness movement has certainly gone wide. But now it is time to go deep. That’s the best way to show gratitude to the pioneering teachers and carry their work forward.
As a people, Black Americans continue to struggle to overcome obstacles, threats, and lack. We have had to develop a sense of our own worth to survive a Western “caste” system. We are well acquainted with suffering and the stamina it takes to surmount and overcome adversity. So I think two of the most important inspirations the Black community can offer to a growing Buddhist movement in the West are courage and compassion.
I remember when I was first asked to speak at different sanghas. I was invited to speak to the POC groups. I’d say, “I’m not a Black dharma teacher, I’m a dharma teacher. Call me back when you want me to speak to your whole group.” And they did!
Of course, I caught a lot of flack from younger Black Buddhist leaders because I wasn’t a proponent of affinity groups from the start. I just think we all need to stay together and work at overcoming our discomfort with one another. That’s not so easy to accomplish when we separate. Many centers that started this now permanently have a bunch of separate groups they call one sangha! I don’t really call this progress. I think the dharma calls us to a higher resolution and unity.
But that requires a strong and clear dharmic message around the cultivation of virtue, compassion for others, and practices of respecting others. Or how else will we survive as a species? It also takes a commitment to holding our views without being attached to them and a kind of respect for oneself that can be maintained in the face of rejection.
To me, all this is what fierce compassion is. When we have the capacity to see the underlying ignorance, tendencies, and fears that cause people to act as they do, and we really care, we can hold a space with them, and if necessary, for them. But if we are riddled with doubts about our worth, angry, resentful, and unaccomplished, we will not be of much use in proving the dharmic message of transformation as possible.
The co-abbot of Embracing Simplicity Hermitage on the transformative power of courage and compassion
By Venerable Pannavati Maha Theri
One of my favorite suttas from the Buddhist noscriptures is the Majjhima Nikaya 128. It tells a story of quarrels and resentment to which the Buddha responds: “He abused me, he beat me, he robbed me, he insulted me. Those who harbor such thoughts, in them hatred will never be appeased. He abused me, he beat me, he robbed me, he insulted me. In those who do not harbor such thoughts, hatred will cease. Hatred is never overcome by hatred but by nonhatred. This is a universal law.” This is where we have to start. What will we do with this truth? How will we respond to it?
Our obstacles are very great. It is going to take a worthy opponent with a radical approach to overcome them. So long we have had the strategy. It was offered more than twenty-five hundred years ago. Five hundred years later, that same message was echoed by another sage. It’s about time we really tried it. We know what hasn’t worked. Why not try it now? Pacifists are not passive. Their actions are subtle but have transformative powers that have saved countless numbers of living beings.
The Buddha never tried to change society by protesting, picketing, staging sit-ins, and so forth. So when I’m talking to practitioners, I don’t either. Instead, I say, “You change.” I am always pointing them back to their own thoughts, speech, and actions—regardless of what others do.
I marvel at how scared, anxiety-ridden, and plagued by feelings of insufficiency and guilt the long-term practitioners who attend my retreats and talks are. So I offer them what I have—the dharma—and the courage and compassion to live it. The mindfulness movement has certainly gone wide. But now it is time to go deep. That’s the best way to show gratitude to the pioneering teachers and carry their work forward.
As a people, Black Americans continue to struggle to overcome obstacles, threats, and lack. We have had to develop a sense of our own worth to survive a Western “caste” system. We are well acquainted with suffering and the stamina it takes to surmount and overcome adversity. So I think two of the most important inspirations the Black community can offer to a growing Buddhist movement in the West are courage and compassion.
I remember when I was first asked to speak at different sanghas. I was invited to speak to the POC groups. I’d say, “I’m not a Black dharma teacher, I’m a dharma teacher. Call me back when you want me to speak to your whole group.” And they did!
Of course, I caught a lot of flack from younger Black Buddhist leaders because I wasn’t a proponent of affinity groups from the start. I just think we all need to stay together and work at overcoming our discomfort with one another. That’s not so easy to accomplish when we separate. Many centers that started this now permanently have a bunch of separate groups they call one sangha! I don’t really call this progress. I think the dharma calls us to a higher resolution and unity.
But that requires a strong and clear dharmic message around the cultivation of virtue, compassion for others, and practices of respecting others. Or how else will we survive as a species? It also takes a commitment to holding our views without being attached to them and a kind of respect for oneself that can be maintained in the face of rejection.
To me, all this is what fierce compassion is. When we have the capacity to see the underlying ignorance, tendencies, and fears that cause people to act as they do, and we really care, we can hold a space with them, and if necessary, for them. But if we are riddled with doubts about our worth, angry, resentful, and unaccomplished, we will not be of much use in proving the dharmic message of transformation as possible.
❤1🥰1🆒1
Forwarded from Words of the Buddha
I remember speaking to a group of ninety-nine People of Color—one of the very few POC talks I had given. There was one white person who showed up for the talk, and they wanted me to ask him to leave. I was told they didn’t feel comfortable—didn’t feel safe—with that one person there. I was dumbfounded! I asked them who put such a notion in their heads that one white person (they didn’t even know) was that threatening? I did not ask him to leave. I gave an excellent talk that night on dharma that transcended racial disparity. They benefited, and so did he. Anything I can say to one person, I can say to any person. It is not words as much as the spirit of harmlessness they ride upon.
When we walk into a room, we should come in loving and accepting ourselves. Don’t you know our worth is not dependent on others loving us? Come with the love offering and the notion that wrapped up in that gift is the courage and compassion to deliver it in person.
The truth is, everybody is not going to love you or accept you. You have to have enough love and acceptance for yourself. And when you keep building on just that, acceptance overflows and spills onto those who deserve it and those who don’t. In other words, you can look on all people with the same equanimity, helping or instructing some when you can, accepting others when you can’t.
When you don’t have self-acceptance, resentment flourishes that leads to hatred and all manner of unrighteous conduct. Being a woman in this Black skin for seventy years has taught me that! This is not about just race but about all kinds of differences and biases. There is temptation to aversion everywhere! But this is precisely what the dharma addresses and ensures victory over if we have the patience and courage to learn it, practice it, and perfect it.
You have to have enough love and acceptance for yourself. And when you keep building on just that, acceptance overflows and spills onto those who deserve it and those who don’t.
What I know is true, is that we impart what is in us. So there is this constant exchange of energies in the world. What is my contribution to it all? That’s the question I ask myself again and again.
If we look at our country, we have to admit that things are much better on the surface as the centuries have passed. But the perspectives that defined the emerging nation have not changed much from the 1600s. Some laws and rules have made things better, but scratch just beneath the surface and all the poisons and defilements are still there.
I see it in India and Thailand, too, as I work with inequities of outlawed “untouchability” and sanctioned patriarchy. I see it here in our society in regards to race, social injustice, income and opportunity disparity, immigration, and too many other issues. I also see it even within the small American bhikkhuni sangha of which I am a part, gatekeepers including and excluding sisters based upon narrow and debatable interpretations of “correct” procedures. Yes, when virtue is lost, we need to create laws. But we should also recognize their insufficiency to change hearts. After all, laws are for the lawless.
So what can change us from the inside? I believe that’s the work of the sages—those who have cried out from their own bowels, “Give me a clean heart and renew an upright spirit within me. . . then will I teach transgressors the way”—and have then done the work. A certificate does not a sage make! So we should be careful about overinflation of capability and eagerness to establish a “brand.”
One cannot hold this station if they are not both ready and able to surrender all—fame, status, wealth—for the excellency of upholding the truth. It takes a superior vision beyond the ordinary worldly view, courage, and compassion. It also takes surrendering an attachment to the pains one has become acquainted with. That’s the difficult part. We cannot play the victim. That will always presume a power over us.
When we walk into a room, we should come in loving and accepting ourselves. Don’t you know our worth is not dependent on others loving us? Come with the love offering and the notion that wrapped up in that gift is the courage and compassion to deliver it in person.
The truth is, everybody is not going to love you or accept you. You have to have enough love and acceptance for yourself. And when you keep building on just that, acceptance overflows and spills onto those who deserve it and those who don’t. In other words, you can look on all people with the same equanimity, helping or instructing some when you can, accepting others when you can’t.
When you don’t have self-acceptance, resentment flourishes that leads to hatred and all manner of unrighteous conduct. Being a woman in this Black skin for seventy years has taught me that! This is not about just race but about all kinds of differences and biases. There is temptation to aversion everywhere! But this is precisely what the dharma addresses and ensures victory over if we have the patience and courage to learn it, practice it, and perfect it.
You have to have enough love and acceptance for yourself. And when you keep building on just that, acceptance overflows and spills onto those who deserve it and those who don’t.
What I know is true, is that we impart what is in us. So there is this constant exchange of energies in the world. What is my contribution to it all? That’s the question I ask myself again and again.
If we look at our country, we have to admit that things are much better on the surface as the centuries have passed. But the perspectives that defined the emerging nation have not changed much from the 1600s. Some laws and rules have made things better, but scratch just beneath the surface and all the poisons and defilements are still there.
I see it in India and Thailand, too, as I work with inequities of outlawed “untouchability” and sanctioned patriarchy. I see it here in our society in regards to race, social injustice, income and opportunity disparity, immigration, and too many other issues. I also see it even within the small American bhikkhuni sangha of which I am a part, gatekeepers including and excluding sisters based upon narrow and debatable interpretations of “correct” procedures. Yes, when virtue is lost, we need to create laws. But we should also recognize their insufficiency to change hearts. After all, laws are for the lawless.
So what can change us from the inside? I believe that’s the work of the sages—those who have cried out from their own bowels, “Give me a clean heart and renew an upright spirit within me. . . then will I teach transgressors the way”—and have then done the work. A certificate does not a sage make! So we should be careful about overinflation of capability and eagerness to establish a “brand.”
One cannot hold this station if they are not both ready and able to surrender all—fame, status, wealth—for the excellency of upholding the truth. It takes a superior vision beyond the ordinary worldly view, courage, and compassion. It also takes surrendering an attachment to the pains one has become acquainted with. That’s the difficult part. We cannot play the victim. That will always presume a power over us.
❤1👍1
Forwarded from Words of the Buddha
But when we can honestly surrender our indignation and offense, we begin to open a possibility for true change in lineage, where people of all “colors” become sons and daughters of the buddhas.
I believe in people’s ability to change. I believe we all possess the buddhanature. We just need help discovering it. But, first, in our own minds we must move beyond the dichotomy of separation. While useful in speech for discussion, it becomes limiting for action and transformation.
From Afrikan Wisdom, edited by Valerie Mason-John, published by North Atlantic Books.
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Venerable Pannavati is a former Christian pastor, the co-founder and co-Abbot of Embracing-Simplicity Hermitage, as well as the co-Director of Heartwood Refuge.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
I believe in people’s ability to change. I believe we all possess the buddhanature. We just need help discovering it. But, first, in our own minds we must move beyond the dichotomy of separation. While useful in speech for discussion, it becomes limiting for action and transformation.
From Afrikan Wisdom, edited by Valerie Mason-John, published by North Atlantic Books.
===
Venerable Pannavati is a former Christian pastor, the co-founder and co-Abbot of Embracing-Simplicity Hermitage, as well as the co-Director of Heartwood Refuge.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
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Forwarded from Buddha
Ram Mandir Janmabhoomi temple, Ayodhya, Uttar Pradesh, Bharat, the birth place of god King Rama of Ramayana epic.
King Rama of Ayodhya and Prince Siddhartha Gautama of Sakya clan are descendants of King Okkaka, founder of the Sun Dynasty, Sauryakulam.
As the Buddha answers about his origins in Sutta-nipāta 3.1, Pabbajjāsutta "Sutra on Going Forth",
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate in energy and wealth,
inhabited by Kosalans:
Solar (sun) by clan, Sakyans by birth.
ādiccā nāma gottena sākiyā nāma jātiyā
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.01.than.html
King Rama of Ayodhya and Prince Siddhartha Gautama of Sakya clan are descendants of King Okkaka, founder of the Sun Dynasty, Sauryakulam.
As the Buddha answers about his origins in Sutta-nipāta 3.1, Pabbajjāsutta "Sutra on Going Forth",
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate in energy and wealth,
inhabited by Kosalans:
Solar (sun) by clan, Sakyans by birth.
ādiccā nāma gottena sākiyā nāma jātiyā
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.01.than.html
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Free Buddha Dharma ebook
Nibbana and the Fire Simile
By Bhikkhu Katukurunde Nanananda
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2054-nibbana_and_fire_simile-Nanananda.pdf
===
Nibbana and the Fire Simile
By Bhikkhu Katukurunde Nanananda
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2054-nibbana_and_fire_simile-Nanananda.pdf
===
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Free Buddha Dharma ebook
Nibbana and the Fire Simile
By Bhikkhu Katukurunde Nanananda
The sermon presented in this little volume under the noscript 'Nibbāna and the Fire Simile' is the translation of one of the sermons I delivered to the local community at 'Pahan Kanuwa' on Poya days. Incidentally, this happens to be the very first sermon to be translated into English out of more than 160 sermons delivered so far.
As indicated by the noscript, this sermon has something special to say about the famous fire simile given by the Buddha as an illustration to dispel certain misconceptions about Nibbāna. Though I have done justice to this much debated topic in my earlier works , this sermon might have something more conclusive for those who continue to doubt and demur. It is hoped that the term 'extinction' - the biggest bug-bear behind the fire simile - will be understood in its correct perspective in the light of this sermon.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2054-nibbana_and_fire_simile-Nanananda.pdf
===
Nibbana and the Fire Simile
By Bhikkhu Katukurunde Nanananda
The sermon presented in this little volume under the noscript 'Nibbāna and the Fire Simile' is the translation of one of the sermons I delivered to the local community at 'Pahan Kanuwa' on Poya days. Incidentally, this happens to be the very first sermon to be translated into English out of more than 160 sermons delivered so far.
As indicated by the noscript, this sermon has something special to say about the famous fire simile given by the Buddha as an illustration to dispel certain misconceptions about Nibbāna. Though I have done justice to this much debated topic in my earlier works , this sermon might have something more conclusive for those who continue to doubt and demur. It is hoped that the term 'extinction' - the biggest bug-bear behind the fire simile - will be understood in its correct perspective in the light of this sermon.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2054-nibbana_and_fire_simile-Nanananda.pdf
===
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6. Selo yatha ekaghano
vatena na samirati
Evam nindapasamsasu
na samiñjanti pandita. 81.
UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME
6. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame. 81.
Story
Not knowing who he was, some novices harassed a distinguished Arahant who was short in stature. When the Buddha heard that the monk had shown no resentment, He remarked that Arahants remain unmoved like a rock in praise and blame.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
vatena na samirati
Evam nindapasamsasu
na samiñjanti pandita. 81.
UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME
6. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame. 81.
Story
Not knowing who he was, some novices harassed a distinguished Arahant who was short in stature. When the Buddha heard that the monk had shown no resentment, He remarked that Arahants remain unmoved like a rock in praise and blame.
===
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
Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Gracious One was instructing, rousing, enthusing, and cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear.
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
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Atanatiya Paritta
Homage to the Seven Past Buddhas
Homage to Vipassi, possessed of vision & splendor.
Homage to Sikhi, sympathetic to all beings.
Homage to Vesabhu, cleansed, austere.
Homage to Kakusandha, crusher of Mara’s host.
Homage to Konagamana, the Brahman who lived the life perfected.
Homage to Kassapa, everywhere released.
Homage to Aṅgirasa, splendid son of the Sakyans,
who taught this Dhamma—the dispelling of all stress.
Those unbound in the world, who have seen things as they have come to be,
Great Ones of gentle speech, thoroughly mature:
Even they pay homage to Gotama, the benefit of human & heavenly beings,
consummate in knowledge & conduct, the Great One, thoroughly mature.
We revere the Buddha Gotama, consummate in knowledge & conduct.
Homage to the Seven Past Buddhas
Homage to Vipassi, possessed of vision & splendor.
Homage to Sikhi, sympathetic to all beings.
Homage to Vesabhu, cleansed, austere.
Homage to Kakusandha, crusher of Mara’s host.
Homage to Konagamana, the Brahman who lived the life perfected.
Homage to Kassapa, everywhere released.
Homage to Aṅgirasa, splendid son of the Sakyans,
who taught this Dhamma—the dispelling of all stress.
Those unbound in the world, who have seen things as they have come to be,
Great Ones of gentle speech, thoroughly mature:
Even they pay homage to Gotama, the benefit of human & heavenly beings,
consummate in knowledge & conduct, the Great One, thoroughly mature.
We revere the Buddha Gotama, consummate in knowledge & conduct.
❤1🙏1👌1💯1
Forwarded from Buddha
Ulun Danu Tamblingan Water Temple, Lake Tamblingan, Munduk highlands, North Bali, Indonesia. Tamblingan means to heal the soul.
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7. Yatha'pi rahado gambhiro
vippasanno anavilo
Evam dhammani sutvana
vippasidanti pandita. 82.
THE WISE ARE PEACEFUL
7. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. 2 82.
Story
A young woman was rejected by her suitor as her mother sent her to him empty-handed, having spent every thing she had on the monks. The disappointed woman reviled the monks. The Buddha preached the Dhamma to her and her mind was pacified.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
vippasanno anavilo
Evam dhammani sutvana
vippasidanti pandita. 82.
THE WISE ARE PEACEFUL
7. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. 2 82.
Story
A young woman was rejected by her suitor as her mother sent her to him empty-handed, having spent every thing she had on the monks. The disappointed woman reviled the monks. The Buddha preached the Dhamma to her and her mind was pacified.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
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Forwarded from 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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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Supreme Physician
By Bhante Shravasti Dhammika
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The Supreme Physician
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-supreme-physician/
===
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