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.
===
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===
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.
===
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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 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.
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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.
===
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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.
===
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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
Free download available:
https://budblooms.org/the-supreme-physician/
===
The Supreme Physician
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-supreme-physician/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Supreme Physician
By Bhante Shravasti Dhammika
During the Buddha’s lifetime he was given numerous epithets in recognition of his outstanding qualities. Some of these include the Happy One, Teacher of Gods and Humans, Lord of Creatures, King of Truth, Teacher, etc. One of the most interesting of these epithets, found in several places in the Tipitaka, is the Supreme Physician (anuttaro bhisakko, It.101). It is usually thought that this refers to the Buddha’s ability to soothe and ultimately heal the afflictions of saṃsāra – birth, death and rebirth, greed, hatred and delusion.
Free download available:
https://budblooms.org/the-supreme-physician/
===
The Supreme Physician
By Bhante Shravasti Dhammika
During the Buddha’s lifetime he was given numerous epithets in recognition of his outstanding qualities. Some of these include the Happy One, Teacher of Gods and Humans, Lord of Creatures, King of Truth, Teacher, etc. One of the most interesting of these epithets, found in several places in the Tipitaka, is the Supreme Physician (anuttaro bhisakko, It.101). It is usually thought that this refers to the Buddha’s ability to soothe and ultimately heal the afflictions of saṃsāra – birth, death and rebirth, greed, hatred and delusion.
Free download available:
https://budblooms.org/the-supreme-physician/
===
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Forwarded from Buddha
The Wheel of Life depicting The twelve links of interdependent origination.
Dependent on ignorance (avijjā) mental formations arise. From mental formations (saṅkhārā), rebirth consciousness arises. Consciousness (viññāṇa) gives rise to mental and physical phenomena. From mental and physical phenomena (nāma rūpa), the spheres of the six senses arise. From the spheres of the six senses (saḷāyatana), contact arises. Contact (phassa) causes sensation. Sensation (vedanā) leads to craving. From craving (taṇhā), attachment results. Attachment (upādāna) produces becoming. From becoming (bhava) birth arises. Finally, birth (jāti) leads to decay (jarā), death (maraṇaṃ), grief (soka), lamentation (parideva), pain (dukkha), sorrow (domanassa), despair (upāyāsa).
Paṭiccasamuppādasutta, Saṁyutta Nikāya 12.1
Dependent on ignorance (avijjā) mental formations arise. From mental formations (saṅkhārā), rebirth consciousness arises. Consciousness (viññāṇa) gives rise to mental and physical phenomena. From mental and physical phenomena (nāma rūpa), the spheres of the six senses arise. From the spheres of the six senses (saḷāyatana), contact arises. Contact (phassa) causes sensation. Sensation (vedanā) leads to craving. From craving (taṇhā), attachment results. Attachment (upādāna) produces becoming. From becoming (bhava) birth arises. Finally, birth (jāti) leads to decay (jarā), death (maraṇaṃ), grief (soka), lamentation (parideva), pain (dukkha), sorrow (domanassa), despair (upāyāsa).
Paṭiccasamuppādasutta, Saṁyutta Nikāya 12.1
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8. Sabbattha ve sappurisa cajanti
na kamakama lapayanti santo
Sukhena phuññha athava dukhena
na uccavacam pandita dassayanti. 83.
THE WISE ARE NEITHER ELATED NOR DEPRESSED
8. The good give up (attachment for) everything; 3 the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression. 83.
Story
At the invitation of a brahmin the Buddha and His disciples were once spending the rainy season in Verañja. Though they were neglected and were not well looked after, through forgetfulness on the part of the brahmin, the monks were not displeased. On returning to Savatthi they were well looked after, but were not elated thereby. The Buddha remarked that the wise are neither elated nor depressed.
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na kamakama lapayanti santo
Sukhena phuññha athava dukhena
na uccavacam pandita dassayanti. 83.
THE WISE ARE NEITHER ELATED NOR DEPRESSED
8. The good give up (attachment for) everything; 3 the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression. 83.
Story
At the invitation of a brahmin the Buddha and His disciples were once spending the rainy season in Verañja. Though they were neglected and were not well looked after, through forgetfulness on the part of the brahmin, the monks were not displeased. On returning to Savatthi they were well looked after, but were not elated thereby. The Buddha remarked that the wise are neither elated nor depressed.
===
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Vayadhamma sankhara, Appamadena sampadetha
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.
Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”
These were the Buddha’s last words.
When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati recited this verse:
“All creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.”
Ven. Anuruddha recited this verse:
“There was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the Clear-eyed One was fully quenched.
He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”
SN 6.15: Parinibbānasutta
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.
Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”
These were the Buddha’s last words.
When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati recited this verse:
“All creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.”
Ven. Anuruddha recited this verse:
“There was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the Clear-eyed One was fully quenched.
He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”
SN 6.15: Parinibbānasutta
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Forwarded from Buddha
Arhat Sivali
17. Rakkhantā sīla tejena
Dhanavanto yasassino
Evaṃ tejānu-bhāvena
Sadā rakkhatu Sīvali
Through the power of his moral strength and great merit of generosity, may Arahant Sīvali
who is affluent and glorious, protect us always.
18. Kappaṭṭhāyiti Buddhassa
Bodhimūle nisīdiya
Mārasenappamaddanto
Sadā rakkhatu Sīvali
This way the Buddha, seated at the foot of the Bodhi Tree, vanquished death (Mara) will
remain for an aeon. May Arahant Sīvali protect us.
Sivali paritta
17. Rakkhantā sīla tejena
Dhanavanto yasassino
Evaṃ tejānu-bhāvena
Sadā rakkhatu Sīvali
Through the power of his moral strength and great merit of generosity, may Arahant Sīvali
who is affluent and glorious, protect us always.
18. Kappaṭṭhāyiti Buddhassa
Bodhimūle nisīdiya
Mārasenappamaddanto
Sadā rakkhatu Sīvali
This way the Buddha, seated at the foot of the Bodhi Tree, vanquished death (Mara) will
remain for an aeon. May Arahant Sīvali protect us.
Sivali paritta
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