Forwarded from Words of the Buddha
Things as They Can Be
What happens in awakening
By Thanissaro Bhikkhu
Part 2 of 3
Context
Admittedly, it’s true that the Buddha uses logic, inference, and analogy in presenting the dhamma to others, and he does advise his listeners to ponder the teaching until they agree that it makes enough sense for them to want to put it into practice. But those are just preliminary steps before actually getting on the path. You arrive at awakening only when you exert right effort based on what you’ve learned. In other words, awakening is based not on what you agree to as right but on what you do and what you experience as a result of what you do.
This point is shown clearly by the Buddha’s denoscription of the event on which all other denoscriptions of awakening are based: his own experience of awakening. In none of his autobiographical accounts of the awakening experience does he mention the three perceptions. Instead, all of his accounts center on either of two themes:
understanding and fulfilling the duties of the four noble truths or
understanding cause and effect as they play out in the steps of dependent coarising leading to suffering, and then using that knowledge to put an end to those steps.
In both cases, these themes focus not just on things as they are but, more primarily, on things as they function: how, through the principles of cause and effect, they have the potential to lead either to suffering or to the end of suffering. We can call this “things as they can be.”
Take the duties of the four noble truths. The four truths are the truths of suffering, its origination (samudaya), its cessation (nirodha), and the path to its cessation. Each truth has its own duty: (1) You have to comprehend that suffering is the act of clinging—with desire and passion—to the five aggregates. (2) You have to abandon, through dispassion, the origination of that clinging, which is craving. (3) You have to realize the cessation of suffering through dispassion for craving. (4) And to arrive at that dispassion, you have to develop the eight factors of the noble path.
Awakening is based not on what you agree to as right but on what you do and what you experience as a result of what you do.
The Buddha often describes the first glimpse of awakening as seeing, in your immediate experience, that “This is suffering,” “This is the origination of suffering,” “This is the cessation of suffering,” and “This is the path to the cessation of suffering.” The way these statements are phrased, with the repeated emphasis on “this,” “this,” “this,” suggests that the Buddha is talking about a direct experience of these things. In other words, you’ve done some of the work. You’ve developed the path enough to have a glimpse of the cessation of suffering.
The suggestion that this experience includes direct knowledge of the path is confirmed by the fact that the other main term for the arising of the dhamma eye—entry into the stream—defines the stream as all eight factors of the noble eightfold path. You’ve seen all the factors, from right view through right concentration, come together in the mind.
The suggestion that this experience includes direct knowledge of cessation is confirmed by several passages in the canon. MN 48 notes that one of the prerequisites for verifying that you’ve had your first glimpse of awakening is when you can answer yes to this question: “When I cultivate, develop, and pursue this view, do I personally obtain tranquility, do I personally obtain unbinding (nibbana)?” MN 1 adds that those who have attained the dhamma eye—in its terminology, those who have become ”learners”—have directly known unbinding. When Sariputta, after the arising of the dhamma eye, was asked by his friend Moggallana if he had reached the deathless, he replied, “Yes, I have.”
It’s this direct experience—beyond the six senses and unmediated by perceptions or any mental fabrications—that can actually verify your conviction in the dhamma.
What happens in awakening
By Thanissaro Bhikkhu
Part 2 of 3
Context
Admittedly, it’s true that the Buddha uses logic, inference, and analogy in presenting the dhamma to others, and he does advise his listeners to ponder the teaching until they agree that it makes enough sense for them to want to put it into practice. But those are just preliminary steps before actually getting on the path. You arrive at awakening only when you exert right effort based on what you’ve learned. In other words, awakening is based not on what you agree to as right but on what you do and what you experience as a result of what you do.
This point is shown clearly by the Buddha’s denoscription of the event on which all other denoscriptions of awakening are based: his own experience of awakening. In none of his autobiographical accounts of the awakening experience does he mention the three perceptions. Instead, all of his accounts center on either of two themes:
understanding and fulfilling the duties of the four noble truths or
understanding cause and effect as they play out in the steps of dependent coarising leading to suffering, and then using that knowledge to put an end to those steps.
In both cases, these themes focus not just on things as they are but, more primarily, on things as they function: how, through the principles of cause and effect, they have the potential to lead either to suffering or to the end of suffering. We can call this “things as they can be.”
Take the duties of the four noble truths. The four truths are the truths of suffering, its origination (samudaya), its cessation (nirodha), and the path to its cessation. Each truth has its own duty: (1) You have to comprehend that suffering is the act of clinging—with desire and passion—to the five aggregates. (2) You have to abandon, through dispassion, the origination of that clinging, which is craving. (3) You have to realize the cessation of suffering through dispassion for craving. (4) And to arrive at that dispassion, you have to develop the eight factors of the noble path.
Awakening is based not on what you agree to as right but on what you do and what you experience as a result of what you do.
The Buddha often describes the first glimpse of awakening as seeing, in your immediate experience, that “This is suffering,” “This is the origination of suffering,” “This is the cessation of suffering,” and “This is the path to the cessation of suffering.” The way these statements are phrased, with the repeated emphasis on “this,” “this,” “this,” suggests that the Buddha is talking about a direct experience of these things. In other words, you’ve done some of the work. You’ve developed the path enough to have a glimpse of the cessation of suffering.
The suggestion that this experience includes direct knowledge of the path is confirmed by the fact that the other main term for the arising of the dhamma eye—entry into the stream—defines the stream as all eight factors of the noble eightfold path. You’ve seen all the factors, from right view through right concentration, come together in the mind.
The suggestion that this experience includes direct knowledge of cessation is confirmed by several passages in the canon. MN 48 notes that one of the prerequisites for verifying that you’ve had your first glimpse of awakening is when you can answer yes to this question: “When I cultivate, develop, and pursue this view, do I personally obtain tranquility, do I personally obtain unbinding (nibbana)?” MN 1 adds that those who have attained the dhamma eye—in its terminology, those who have become ”learners”—have directly known unbinding. When Sariputta, after the arising of the dhamma eye, was asked by his friend Moggallana if he had reached the deathless, he replied, “Yes, I have.”
It’s this direct experience—beyond the six senses and unmediated by perceptions or any mental fabrications—that can actually verify your conviction in the dhamma.
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Forwarded from Words of the Buddha
So there’s more going on in awakening than just assenting to right view. You have to follow through with the duties assigned by right view until you’ve reached a level of dispassion strong enough to bring about a glimpse of unbinding. Instead of simply affirming that things arise and pass away, you make the right path arise and you make the wrong path pass away, and in doing so you don’t just affirm the principle of inconstancy. You discover that some inconstant things have the potential to lead you to something you’ve never experienced before: a permanent dimension (SN 43) that lies entirely beyond inconstancy.
It lies even beyond the path. After all, the path is composed of aggregates, and so it, too, is inconstant. This is why SN 48:3 notes that those who have gained the dhamma eye have seen the escape from the factors of the path as expressed under the five faculties of conviction, persistence, mindfulness, concentration, and discernment. It’s also why Anathapinḍika, a lay follower who had gained the dhamma eye, said that by pursuing right view he saw the escape from it.
Some inconstant things have the potential to lead you to something you’ve never experienced before: a permanent dimension.
So gaining the dhamma eye is not just a matter of affirming the perceptions that go into right view. It means using those perceptions as tools, and then putting them aside when they’ve done their work in showing not just things as they are but as they can be made to be. You’ve discovered the potentials within those things, if you use them right, to lead beyond themselves.
This is precisely how the three perceptions—and perceptions in general—function in the Buddha’s denoscriptions of awakening.
Here we have to remember the Buddha’s own standards for what he would teach. For him to make a statement, it had to be not only true but also beneficial. The same standards applied to the perceptions he would have you apply to your experiences. As he noted when stating that the aggregates have both their pleasant and their unpleasant side, if you get obsessed with perceiving them as pleasant, it leads to infatuation, captivation, and defilement. In other words, even though the perception of pleasure may be true in some contexts, it’s not beneficial when viewed in the context of the duties of the four noble truths. Instead of getting you to abandon passion, it leads you to develop more passion, and to cause more suffering.
If, however, you focus on the unpleasant side of the aggregates—as when you apply the three perceptions to them—it leads to disenchantment, dispassion, and purification. This would be in line with the duties of the four noble truths—to induce dispassion—so the result will lead to the end of suffering.
This corresponds to how the Buddha explicitly describes how the three perceptions function in leading to awakening: When a listener sees in line with these perceptions that all aggregates—past, present, future; near or far; blatant or subtle—are inconstant, stressful, and not-self—the Buddha doesn’t say that the listener simply agrees with those perceptions. He says that the listener grows disenchanted with the aggregates, and so becomes dispassionate. From that dispassion comes release: in other words, a direct experience of the third noble truth.
So, here again, these perceptions are used not only because they’re true representations of the truth but also because they perform: They have a liberating effect on the mind.
That’s how the role of the three perceptions in leading to awakening should be understood: They function as aids in performing the duties appropriate to the four noble truths. Like all perceptions, they’re fabricated for a purpose. Here their purpose is the highest one possible: bringing about the dispassion that brings total release.
It lies even beyond the path. After all, the path is composed of aggregates, and so it, too, is inconstant. This is why SN 48:3 notes that those who have gained the dhamma eye have seen the escape from the factors of the path as expressed under the five faculties of conviction, persistence, mindfulness, concentration, and discernment. It’s also why Anathapinḍika, a lay follower who had gained the dhamma eye, said that by pursuing right view he saw the escape from it.
Some inconstant things have the potential to lead you to something you’ve never experienced before: a permanent dimension.
So gaining the dhamma eye is not just a matter of affirming the perceptions that go into right view. It means using those perceptions as tools, and then putting them aside when they’ve done their work in showing not just things as they are but as they can be made to be. You’ve discovered the potentials within those things, if you use them right, to lead beyond themselves.
This is precisely how the three perceptions—and perceptions in general—function in the Buddha’s denoscriptions of awakening.
Here we have to remember the Buddha’s own standards for what he would teach. For him to make a statement, it had to be not only true but also beneficial. The same standards applied to the perceptions he would have you apply to your experiences. As he noted when stating that the aggregates have both their pleasant and their unpleasant side, if you get obsessed with perceiving them as pleasant, it leads to infatuation, captivation, and defilement. In other words, even though the perception of pleasure may be true in some contexts, it’s not beneficial when viewed in the context of the duties of the four noble truths. Instead of getting you to abandon passion, it leads you to develop more passion, and to cause more suffering.
If, however, you focus on the unpleasant side of the aggregates—as when you apply the three perceptions to them—it leads to disenchantment, dispassion, and purification. This would be in line with the duties of the four noble truths—to induce dispassion—so the result will lead to the end of suffering.
This corresponds to how the Buddha explicitly describes how the three perceptions function in leading to awakening: When a listener sees in line with these perceptions that all aggregates—past, present, future; near or far; blatant or subtle—are inconstant, stressful, and not-self—the Buddha doesn’t say that the listener simply agrees with those perceptions. He says that the listener grows disenchanted with the aggregates, and so becomes dispassionate. From that dispassion comes release: in other words, a direct experience of the third noble truth.
So, here again, these perceptions are used not only because they’re true representations of the truth but also because they perform: They have a liberating effect on the mind.
That’s how the role of the three perceptions in leading to awakening should be understood: They function as aids in performing the duties appropriate to the four noble truths. Like all perceptions, they’re fabricated for a purpose. Here their purpose is the highest one possible: bringing about the dispassion that brings total release.
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Forwarded from Words of the Buddha
Given that that’s the context for understanding how the three perceptions actually function in the steps leading to awakening, we can see that awakening, as the Buddha describes it, is not simply a matter of assenting to the truth of these perceptions.
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If I have harmed anyone in any way either knowingly or unknowingly
through my own confusions I ask their forgiveness.
If anyone has harmed me in any way either knowingly or unknowingly
through their own confusions I forgive them.
And if there is a situation I am not yet ready to forgive
I forgive myself for that.
For all the ways that I harm myself, negate, doubt, belittle myself,
judge or be unkind to myself through my own confusions
I forgive myself.
"Asking for forgiveness" Buddhist prayer
through my own confusions I ask their forgiveness.
If anyone has harmed me in any way either knowingly or unknowingly
through their own confusions I forgive them.
And if there is a situation I am not yet ready to forgive
I forgive myself for that.
For all the ways that I harm myself, negate, doubt, belittle myself,
judge or be unkind to myself through my own confusions
I forgive myself.
"Asking for forgiveness" Buddhist prayer
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Forwarded from Buddha
Things as They Can Be
What happens in awakening
By Thanissaro Bhikkhu
Part 3 of 3
Translation
As for questions of translation: When we look carefully at the original Pali version of the statement expressing what’s seen by the dhamma eye, we can see that to translate it as “Whatever is subject to arising is all subject to passing away” is clearly a mistake. And when we look at the phrase “knowledge and vision of things as they are” in the larger context of the discourses, we can see that while that may be a possible translation of the term yatha-bhuta-nana-dassana, it misses many of the implications contained in that larger context. In other words, the translations used to support the idea that awakening is simply a matter of affirming the truth of right view are not accurate representations of what the discourses have to say about awakening.
First, the dhamma eye: The correct translation is “Whatever is subject to origination (samudaya-dhamma) is all subject to cessation (nirodha-dhamma).” Now, as we’ve seen in the context of the four noble truths, origination is not just a matter of arising. It’s a matter of causation. And in almost every case where the discourses use the word ”origination,” it denotes causes coming from within the mind. In the context of the four noble truths, that’s always the case.
Similarly with cessation: It doesn’t mean just “passing away.” It means total ending. And in the context of the four noble truths, it means ending through dispassion.
So what the sentence is actually saying is that anything that arises through acts of the mind can all be brought to cessation through dispassion. Because the aggregates and sense media are all experienced through acts of the mind—as the Buddha said, all phenomena are rooted in desire—then when there’s thorough dispassion for them, there’s nothing to keep them going. So they all cease. That’s when unbinding is experienced, inasmuch as unbinding is the end of all phenomena. What’s revealed at that point is consciousness “without surface,” limitless, reflecting off of no object, totally independent of the six senses, unmediated by any perceptions or thought constructs at all.
It’s in this way that the expression of what’s seen by the dhamma eye is entirely in line with the fact that those who have gained the dhamma eye have seen unbinding. That expression is not a mere denoscription of things as they exist on their own, affirming the principle of inconstancy. It’s a statement of possibilities: If you practice properly, putting the aggregates into the form of the correct path, you can bring about the dispassion that leads to release.
As for the compound, “knowledge and vision of things as they are” (yatha-bhuta-nana-dassana), this has a similar meaning. The key word in the compound is bhuta. This word can either be a noun meaning “truth” or “reality” on the one hand, or a past participle meaning “has come to be” or “has come into being” on the other. The first set of meanings yields the translation of the whole compound as “knowledge and vision of things as they are,” indicating that you see things simply as they actually exist. The second set yields “knowledge and vision of things as they have come to be,” indicating that you see the causal processes by which things come about. On their own, both renderings are plausible, but SN 12:31 gives preference to the second.
There the Buddha asks Ven. Sariputta, “Do you see, ‘This bhuta?” Sariputta answers, not with a denoscription of the three perceptions but with an account of how things come into being based on “nutriment”: another way of saying how they arise and subsist based on causes.
He notes that both a learner—one who has gained the dhamma eye—and the fully awakened arahant see that “this” comes into being based on nutriment, and that it is subject to cessation based on the cessation of that nutriment. MN 9 indicates that “this,” here, denotes suffering and any of the factors of the four noble truths and dependent coarising that lead to suffering.
What happens in awakening
By Thanissaro Bhikkhu
Part 3 of 3
Translation
As for questions of translation: When we look carefully at the original Pali version of the statement expressing what’s seen by the dhamma eye, we can see that to translate it as “Whatever is subject to arising is all subject to passing away” is clearly a mistake. And when we look at the phrase “knowledge and vision of things as they are” in the larger context of the discourses, we can see that while that may be a possible translation of the term yatha-bhuta-nana-dassana, it misses many of the implications contained in that larger context. In other words, the translations used to support the idea that awakening is simply a matter of affirming the truth of right view are not accurate representations of what the discourses have to say about awakening.
First, the dhamma eye: The correct translation is “Whatever is subject to origination (samudaya-dhamma) is all subject to cessation (nirodha-dhamma).” Now, as we’ve seen in the context of the four noble truths, origination is not just a matter of arising. It’s a matter of causation. And in almost every case where the discourses use the word ”origination,” it denotes causes coming from within the mind. In the context of the four noble truths, that’s always the case.
Similarly with cessation: It doesn’t mean just “passing away.” It means total ending. And in the context of the four noble truths, it means ending through dispassion.
So what the sentence is actually saying is that anything that arises through acts of the mind can all be brought to cessation through dispassion. Because the aggregates and sense media are all experienced through acts of the mind—as the Buddha said, all phenomena are rooted in desire—then when there’s thorough dispassion for them, there’s nothing to keep them going. So they all cease. That’s when unbinding is experienced, inasmuch as unbinding is the end of all phenomena. What’s revealed at that point is consciousness “without surface,” limitless, reflecting off of no object, totally independent of the six senses, unmediated by any perceptions or thought constructs at all.
It’s in this way that the expression of what’s seen by the dhamma eye is entirely in line with the fact that those who have gained the dhamma eye have seen unbinding. That expression is not a mere denoscription of things as they exist on their own, affirming the principle of inconstancy. It’s a statement of possibilities: If you practice properly, putting the aggregates into the form of the correct path, you can bring about the dispassion that leads to release.
As for the compound, “knowledge and vision of things as they are” (yatha-bhuta-nana-dassana), this has a similar meaning. The key word in the compound is bhuta. This word can either be a noun meaning “truth” or “reality” on the one hand, or a past participle meaning “has come to be” or “has come into being” on the other. The first set of meanings yields the translation of the whole compound as “knowledge and vision of things as they are,” indicating that you see things simply as they actually exist. The second set yields “knowledge and vision of things as they have come to be,” indicating that you see the causal processes by which things come about. On their own, both renderings are plausible, but SN 12:31 gives preference to the second.
There the Buddha asks Ven. Sariputta, “Do you see, ‘This bhuta?” Sariputta answers, not with a denoscription of the three perceptions but with an account of how things come into being based on “nutriment”: another way of saying how they arise and subsist based on causes.
He notes that both a learner—one who has gained the dhamma eye—and the fully awakened arahant see that “this” comes into being based on nutriment, and that it is subject to cessation based on the cessation of that nutriment. MN 9 indicates that “this,” here, denotes suffering and any of the factors of the four noble truths and dependent coarising that lead to suffering.
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Forwarded from Buddha
In fact, these statements about nutriment are a shorthand version of the four noble truths. “This” would be the truth of suffering, nutriment would be the truth of the origination of suffering. The cessation of “this” and its nutriment would be the truth of the cessation of suffering, and MN 9 indicates that the practice that leads to the cessation of the nutriment would be the truth of the path of practice leading to the cessation of suffering: the noble eightfold path.
Where the learner differs from the arahant is that the learner—having seen how the nutriment is, in turn, nurtured by passion—practices to develop more dispassion for its total cessation. In other words, the learner sees not only the principle of causality at work here but also the fact that that principle is generated through mental acts: Our experience of these things comes from our passion for them. That’s why dispassion can bring about total cessation.
As for arahants, they don’t have to work any further at dispassion. They’ve already developed enough dispassion for these things so as to be totally released from them.
So this is what’s meant by “knowledge and vision of things as they’ve come to be”: You’ve gained enough mastery of cause and effect to undo those causes, bringing about at least a glimpse of the cessation of suffering in the experience of unbinding. That way, you’ve directly seen that all results subject to origination are, in fact, subject to cessation. You’ve seen them being originated, you’ve seen them cease, and when they’ve ceased, you’ve seen what isn’t originated and doesn’t cease.
This is how both of the terms normally used to support the idea of awakening as assenting to the three perceptions—“Whatever is subject to origination is all subject to cessation” and “knowledge and vision of things as they’ve come to be”—actually support a totally different view of awakening when they’re correctly translated. The Buddha recommended the three perceptions, not simply to gain the assent of his listeners but to have an effect on their minds. In the context of the four noble truths, these perceptions are used not just to indicate how things are but also as part of a larger program, using knowledge of how things have come to be in order to reveal an unexpected aspect of how things can be: how inconstant and stressful fabrications can be turned into a path of virtue, concentration, and discernment in order to develop dispassion for all the mind’s activities, resulting in the unending freedom of the deathless.
The Buddha recommended the three perceptions, not simply to gain the assent of his listeners but to have an effect on their minds.
When the reality of this possibility appears in the heart, it has a much greater impact than a mere act of assent or affirmation. Having stepped outside of the six senses, you now view all the events in the six senses in a radically new light. This upends many of your old preconceived notions of what’s possible and what’s not.
No wonder, then, that when the Buddha fully awakened to the total release provided by this truth, the earth shook. And no wonder that when he was able to teach his first noble disciple to gain a glimpse of that same truth, the earth shook again.
===
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California, and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website:
www.dhammatalks.org
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/3100
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/4351
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3556
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Buddha dharma teachings channel:
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Where the learner differs from the arahant is that the learner—having seen how the nutriment is, in turn, nurtured by passion—practices to develop more dispassion for its total cessation. In other words, the learner sees not only the principle of causality at work here but also the fact that that principle is generated through mental acts: Our experience of these things comes from our passion for them. That’s why dispassion can bring about total cessation.
As for arahants, they don’t have to work any further at dispassion. They’ve already developed enough dispassion for these things so as to be totally released from them.
So this is what’s meant by “knowledge and vision of things as they’ve come to be”: You’ve gained enough mastery of cause and effect to undo those causes, bringing about at least a glimpse of the cessation of suffering in the experience of unbinding. That way, you’ve directly seen that all results subject to origination are, in fact, subject to cessation. You’ve seen them being originated, you’ve seen them cease, and when they’ve ceased, you’ve seen what isn’t originated and doesn’t cease.
This is how both of the terms normally used to support the idea of awakening as assenting to the three perceptions—“Whatever is subject to origination is all subject to cessation” and “knowledge and vision of things as they’ve come to be”—actually support a totally different view of awakening when they’re correctly translated. The Buddha recommended the three perceptions, not simply to gain the assent of his listeners but to have an effect on their minds. In the context of the four noble truths, these perceptions are used not just to indicate how things are but also as part of a larger program, using knowledge of how things have come to be in order to reveal an unexpected aspect of how things can be: how inconstant and stressful fabrications can be turned into a path of virtue, concentration, and discernment in order to develop dispassion for all the mind’s activities, resulting in the unending freedom of the deathless.
The Buddha recommended the three perceptions, not simply to gain the assent of his listeners but to have an effect on their minds.
When the reality of this possibility appears in the heart, it has a much greater impact than a mere act of assent or affirmation. Having stepped outside of the six senses, you now view all the events in the six senses in a radically new light. This upends many of your old preconceived notions of what’s possible and what’s not.
No wonder, then, that when the Buddha fully awakened to the total release provided by this truth, the earth shook. And no wonder that when he was able to teach his first noble disciple to gain a glimpse of that same truth, the earth shook again.
===
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California, and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website:
www.dhammatalks.org
===
Part 1 of 3:
https://news.1rj.ru/str/dhammapadas/3100
Part 2 of 3:
https://news.1rj.ru/str/wordsofbuddha/4351
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3556
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
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10. Appaka te manussesu
ye jana paragamino
Athayam itara paja
tiramevanudhavati. 85.
11. Ye ca kho sammadakkhate
dhamme dhammanuvattino
Te jana paramessanti
maccudheyyam suduttaram. 86.
FEW GO BEYOND
10. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. 4 85.
THOSE WHO FOLLOW THE DHAMMA GO BEYOND
11. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbana - (crossing) the realm of passions, 5 so hard to cross. 86.
Story
The devout residents in a certain street decided to give alms to the monks and hear the Dhamma throughout the night. But overcome by passions, some returned home, some remained but kept nodding. Hearing what had happened, the Buddha explained the nature of worldlings.
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ye jana paragamino
Athayam itara paja
tiramevanudhavati. 85.
11. Ye ca kho sammadakkhate
dhamme dhammanuvattino
Te jana paramessanti
maccudheyyam suduttaram. 86.
FEW GO BEYOND
10. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. 4 85.
THOSE WHO FOLLOW THE DHAMMA GO BEYOND
11. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbana - (crossing) the realm of passions, 5 so hard to cross. 86.
Story
The devout residents in a certain street decided to give alms to the monks and hear the Dhamma throughout the night. But overcome by passions, some returned home, some remained but kept nodding. Hearing what had happened, the Buddha explained the nature of worldlings.
===
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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Vajrayana Tantrayana Buddhism
Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
When the Buddha Became Sick
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/when-the-buddha-became-sick/
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When the Buddha Became Sick
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/when-the-buddha-became-sick/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
When the Buddha Became Sick
By Bhante Shravasti Dhammika
The Buddha was long-lived by the standards of the time which is remarkable given that after he became a monk his life was a hard one – eating scraps, often sleeping in the open and spending much of the year walking the Middle Land’s dusty roads and tracks including in the summer heat. Although he must have had a robust constitution he did sometimes fall ill and the Tipitaka mentions several incidents of where he was sick enough to require medical attention. Once he is said to have suffered from wind (vatehi abadhiko) and asked his attendant to get him hot water to drink. The attendant got the water and a bag of molasses, recommended him take a hot bath, which he did, and then gave him the hot water mixed with the molasses to drink and the Buddha’s discomfort abated (S.I,174-5). More than once the Buddha had “a wind problem in the stomach” (udaravatabhdo), probably not the wind (vata) of Ayurvedic theory mentioned above but intestinal gas of the type which can cause bloating, pain and flatulence. Each time this happened he himself prepared a thin porridge of either sesame, rice or green gram mixed with what was called “the three pungent ingredients”, drunk it and was cured (Vin.I,210).
Free download available:
https://budblooms.org/when-the-buddha-became-sick/
===
When the Buddha Became Sick
By Bhante Shravasti Dhammika
The Buddha was long-lived by the standards of the time which is remarkable given that after he became a monk his life was a hard one – eating scraps, often sleeping in the open and spending much of the year walking the Middle Land’s dusty roads and tracks including in the summer heat. Although he must have had a robust constitution he did sometimes fall ill and the Tipitaka mentions several incidents of where he was sick enough to require medical attention. Once he is said to have suffered from wind (vatehi abadhiko) and asked his attendant to get him hot water to drink. The attendant got the water and a bag of molasses, recommended him take a hot bath, which he did, and then gave him the hot water mixed with the molasses to drink and the Buddha’s discomfort abated (S.I,174-5). More than once the Buddha had “a wind problem in the stomach” (udaravatabhdo), probably not the wind (vata) of Ayurvedic theory mentioned above but intestinal gas of the type which can cause bloating, pain and flatulence. Each time this happened he himself prepared a thin porridge of either sesame, rice or green gram mixed with what was called “the three pungent ingredients”, drunk it and was cured (Vin.I,210).
Free download available:
https://budblooms.org/when-the-buddha-became-sick/
===
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Then with the passing of those seven days, the Gracious One arose from that concentration. Then the Naga King Mucalinda, having understood that the sky was now clear without a cloud, having unravelled his coils from the Gracious One’s body, and after withdrawing his own form, and creating the appearance of a young brahmana, stood in front of the Gracious One, revering the Gracious One with raised hands.
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is happiness and detachment for the one who is satisfied,
who has heard the Dhamma, and who sees,
There is happiness for him who is free from ill-will in the world,
who is restrained towards breathing beings.
“The state of dispassion in the world is happiness,
the complete transcending of sense desires,
But for he who has removed the conceit ‘I am’—
this is indeed the highest happiness.”
Udana 2.1
Mucalindasuttam 11
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is happiness and detachment for the one who is satisfied,
who has heard the Dhamma, and who sees,
There is happiness for him who is free from ill-will in the world,
who is restrained towards breathing beings.
“The state of dispassion in the world is happiness,
the complete transcending of sense desires,
But for he who has removed the conceit ‘I am’—
this is indeed the highest happiness.”
Udana 2.1
Mucalindasuttam 11
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12. Kanham dhammam vippahaya
sukkam bhavetha pandito
Oka anokam agamma
viveke yattha duramam. 87.
13. Tatrabhiratim iccheyya
hitva kame akiñcano
Pariyodapeyya attanam
cittaklesehi pandito. 88.
14. Yesam sambodhiangesu
samma cittam subhavitam
âdanapañinissagge
anupadaya ye rata
Khinasava jutimanto
te loke parinibbuta. 89.
GIVE UP EVIL, CULTIVATE GOOD
SEEK HAPPINESS IN SOLITUDE
THE NON-ATTACHED ARE PEACEFUL
12-13. Coming from home to the homeless, the wise man should abandon dark states 6 and cultivate the bright. He should seek great delight in detachment (Nibbana), so hard to enjoy. Giving up sensual pleasures, with no impediments, 7 the wise man should cleanse himself of the impurities of the mind. 87-88.
14. Whose minds are well perfected in the Factors of Enlightenment, 8 who, without clinging, delight in "the giving up of grasping" 9 (i.e., Nibbana), they, the corruption-free, shining ones, have attained Nibbana even in this world. 89.
Story
Five hundred monks visited the Buddha and He admonished them.
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Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
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sukkam bhavetha pandito
Oka anokam agamma
viveke yattha duramam. 87.
13. Tatrabhiratim iccheyya
hitva kame akiñcano
Pariyodapeyya attanam
cittaklesehi pandito. 88.
14. Yesam sambodhiangesu
samma cittam subhavitam
âdanapañinissagge
anupadaya ye rata
Khinasava jutimanto
te loke parinibbuta. 89.
GIVE UP EVIL, CULTIVATE GOOD
SEEK HAPPINESS IN SOLITUDE
THE NON-ATTACHED ARE PEACEFUL
12-13. Coming from home to the homeless, the wise man should abandon dark states 6 and cultivate the bright. He should seek great delight in detachment (Nibbana), so hard to enjoy. Giving up sensual pleasures, with no impediments, 7 the wise man should cleanse himself of the impurities of the mind. 87-88.
14. Whose minds are well perfected in the Factors of Enlightenment, 8 who, without clinging, delight in "the giving up of grasping" 9 (i.e., Nibbana), they, the corruption-free, shining ones, have attained Nibbana even in this world. 89.
Story
Five hundred monks visited the Buddha and He admonished them.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Viber
Buddha
Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Jetavanaramaya stupa, ancient city of Anuradhapura, Sri Lanka, enshrine a part of a sash worn by Buddha. Constructed by King Mahasena of Anuradhapura in the 3rd century AD, ancient world's tallest stupa and the third tallest structure globally, surpassed only by the Great Pyramid of Giza and the Pyramid of Khafre. A UNESCO world heritage.
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