2. Uyyunjanti satimanto
na nikete ramanti te
Hamsa' va pallalam hitva
okam okam jahanti te. 91.
ARAHANTS ARE FREE FROM ATTACHMENT
2. The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). 7 91.
Story
Some monks misconstrued the conduct of the Venerable Kassapa and discussed amongst themselves that he still had attachment to his supporters and kinsmen. The Buddha heard their talk and remarked that the Venerable Kassapa was free from attachment.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
na nikete ramanti te
Hamsa' va pallalam hitva
okam okam jahanti te. 91.
ARAHANTS ARE FREE FROM ATTACHMENT
2. The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). 7 91.
Story
Some monks misconstrued the conduct of the Venerable Kassapa and discussed amongst themselves that he still had attachment to his supporters and kinsmen. The Buddha heard their talk and remarked that the Venerable Kassapa was free from attachment.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Viber
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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“But Vaccha, suppose they were to ask you: ‘This fire in front of you that is quenched: in what direction did it go—east, south, west, or north?’ How would you answer?”
“It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”
“In the same way, Vaccha, any form [feeling … perception … choices … consciousness] by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form [feeling … perception … choices … consciousness]. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Partial excerpts from MN 72: Aggivacchasutta
“It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”
“In the same way, Vaccha, any form [feeling … perception … choices … consciousness] by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form [feeling … perception … choices … consciousness]. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Partial excerpts from MN 72: Aggivacchasutta
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Free Buddha Dharma ebook
Shape of Suffering, The: A Study of Dependent Co-arising
By Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf
===
Shape of Suffering, The: A Study of Dependent Co-arising
By Thanissaro Bhikkhu
Free download available:
https://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf
===
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Free Buddha Dharma ebook
Shape of Suffering, The: A Study of Dependent Co-arising
By Thanissaro Bhikkhu
This book started as a handful of readings from the Pali Canon that I have used to teach dependent co-arising at various centers in the United States. I planned to turn the readings into a brief study guide, but the project quickly grew in size as I came to realize how much explanation the readings needed in order to be useful and clear.
I was especially struck by the need for apt analogies to explain how dependent co-arising works as an explanation both for the arising of dukkha—stress or suffering—and for the fact that dukkha can be ended through a path of practice.
The two most prominent analogies offered by the post-canonical Buddhist tradition—depicting dependent co-arising as a wheel or as a circle of mirrors—are inadequate to this task. The wheel is too deterministic in its implications; the circle of mirrors, too static. Thus I felt the need to search elsewhere for appropriate analogies, and I came across two.
The first analogy is in the Pali Canon itself, where the Buddha compares causality as a whole—and dependent co-arising in particular—to the process of eating: Eating entails suffering because it requires hunger and yet cannot put an end to hunger, which the Buddha described as the foremost illness (Dhammapada 203). However, the path of practice to the end of suffering depends on eating both physical and mental food.
The second analogy was inspired by another canonical image, comparing the effects of dependent co-arising to a tangled skein. This image inspired me to look for parallels in modern scientific studies of tangled skeins: i.e., complex nonlinear systems, such as the weather, the behavior of financial markets, and the forces interacting within physical structures, such as bridges. Studies of these systems have helped to explain how complex systems can behave in unexpected ways: containing the seeds for a radical reconfiguring of their behavior—as when the factors of dependent co-arising can be converted to a path to the end of suffering—and for their total collapse—as when the path leads to a goal totally undefined in causal terms.
Free download available:
https://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf
===
Shape of Suffering, The: A Study of Dependent Co-arising
By Thanissaro Bhikkhu
This book started as a handful of readings from the Pali Canon that I have used to teach dependent co-arising at various centers in the United States. I planned to turn the readings into a brief study guide, but the project quickly grew in size as I came to realize how much explanation the readings needed in order to be useful and clear.
I was especially struck by the need for apt analogies to explain how dependent co-arising works as an explanation both for the arising of dukkha—stress or suffering—and for the fact that dukkha can be ended through a path of practice.
The two most prominent analogies offered by the post-canonical Buddhist tradition—depicting dependent co-arising as a wheel or as a circle of mirrors—are inadequate to this task. The wheel is too deterministic in its implications; the circle of mirrors, too static. Thus I felt the need to search elsewhere for appropriate analogies, and I came across two.
The first analogy is in the Pali Canon itself, where the Buddha compares causality as a whole—and dependent co-arising in particular—to the process of eating: Eating entails suffering because it requires hunger and yet cannot put an end to hunger, which the Buddha described as the foremost illness (Dhammapada 203). However, the path of practice to the end of suffering depends on eating both physical and mental food.
The second analogy was inspired by another canonical image, comparing the effects of dependent co-arising to a tangled skein. This image inspired me to look for parallels in modern scientific studies of tangled skeins: i.e., complex nonlinear systems, such as the weather, the behavior of financial markets, and the forces interacting within physical structures, such as bridges. Studies of these systems have helped to explain how complex systems can behave in unexpected ways: containing the seeds for a radical reconfiguring of their behavior—as when the factors of dependent co-arising can be converted to a path to the end of suffering—and for their total collapse—as when the path leads to a goal totally undefined in causal terms.
Free download available:
https://www.accesstoinsight.org/lib/authors/thanissaro/shapeofsuffering.pdf
===
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Forwarded from Buddha
“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?
5. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.
8. They meditate observing rise and fall in the five grasping aggregates. ‘Such is form [feeling, perception, choices, consciousness] such is the origin of form [feeling, perception, choices, consciousness], such is the ending of form [feeling, perception, choices, consciousness]. This is the eighth cause.
Partial excerpts from AN 8.2 Paññāsutta: Wisdom
5. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.
8. They meditate observing rise and fall in the five grasping aggregates. ‘Such is form [feeling, perception, choices, consciousness] such is the origin of form [feeling, perception, choices, consciousness], such is the ending of form [feeling, perception, choices, consciousness]. This is the eighth cause.
Partial excerpts from AN 8.2 Paññāsutta: Wisdom
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3. Yesam sannicayo natthi
ye parinnatabhojana
Sunnato animitto ca
vimokkho yassa gocaro
Akase'va sakuntanam
gati tesam durannaya. 92.
BE NOT ATTACHED TO FOOD
3. They for whom there is no accumulation, 8 who reflect well over their food, 9 who have Deliverance 10 which is Void and Signless, as their object - their course, like that of birds in the air, cannot be traced. 92.
Story
A monk stored food for future use. The Buddha advised him not to do so and explained the right attitude of a good monk.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
ye parinnatabhojana
Sunnato animitto ca
vimokkho yassa gocaro
Akase'va sakuntanam
gati tesam durannaya. 92.
BE NOT ATTACHED TO FOOD
3. They for whom there is no accumulation, 8 who reflect well over their food, 9 who have Deliverance 10 which is Void and Signless, as their object - their course, like that of birds in the air, cannot be traced. 92.
Story
A monk stored food for future use. The Buddha advised him not to do so and explained the right attitude of a good monk.
===
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
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Forwarded from Buddha
Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?
"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.'He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'
Partially excerpted from MN 118 : Anapanasati Sutta.
"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.'He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'
Partially excerpted from MN 118 : Anapanasati Sutta.
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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ As they meditate like this—diligent, keen, and resolute—memories and thoughts tied to domestic life are given up. That’s how a mendicant develops mindfulness of the body.
Partial excepts from MN 119 : Kāyagatāsatisutta
Partial excepts from MN 119 : Kāyagatāsatisutta
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
What was the Buddha Like
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/what-was-the-buddha-like/
===
What was the Buddha Like
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/what-was-the-buddha-like/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
What was the Buddha Like
By Bhante Shravasti Dhammika
So extraordinary was the Buddha, so unerringly kind and wise, and so positive was an encounter with him, that is would change people’s lives. Even while he was alive legends were told about him. In the centuries after his final Nirvana it sometimes got to the stage that the legends and myths obscured the very real human being behind them and the Buddha came to be looked upon as a god. Actually the Buddha was a human being, not a “mere human being” as is sometimes said, but a special class of human being called a complete or great person (mahapurisa). Such complete persons are born no different from others and indeed physically they always remain quite ordinary. But through their own efforts they bring to completion every human potential and their mental purity and understanding develop to the stage where they far exceed those of ordinary human beings. A Buddha, a complete person, is even higher than a god because he or she is even free from the jealousy, anger and favouritism that we are told some gods are still capable of feeling.
Free download available:
https://budblooms.org/what-was-the-buddha-like/
===
What was the Buddha Like
By Bhante Shravasti Dhammika
So extraordinary was the Buddha, so unerringly kind and wise, and so positive was an encounter with him, that is would change people’s lives. Even while he was alive legends were told about him. In the centuries after his final Nirvana it sometimes got to the stage that the legends and myths obscured the very real human being behind them and the Buddha came to be looked upon as a god. Actually the Buddha was a human being, not a “mere human being” as is sometimes said, but a special class of human being called a complete or great person (mahapurisa). Such complete persons are born no different from others and indeed physically they always remain quite ordinary. But through their own efforts they bring to completion every human potential and their mental purity and understanding develop to the stage where they far exceed those of ordinary human beings. A Buddha, a complete person, is even higher than a god because he or she is even free from the jealousy, anger and favouritism that we are told some gods are still capable of feeling.
Free download available:
https://budblooms.org/what-was-the-buddha-like/
===
👍1💯1🆒1
4. Yassmsava parikkhina
ahare ca anissito
Sunnato animitto ca
vimokkho yassa gocaro
Akase'va sakuntanam
padam tassa durannayam. 93.
FREE ARE THE UNDEFILED ONES
4. He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object - his path, like that of birds in the air, cannot be traced. 93.
Story
When his supporters brought food in abundance the Venerable Anuruddha was unjustly blamed by some monks saying that he was inducing the people to do so to show his influence. The Buddha remarked that the supporters' generosity was not due to any inducement on the part of the Venerable Anuruddha and added that the Undefiled Ones waste no time in talking about their requisites.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
ahare ca anissito
Sunnato animitto ca
vimokkho yassa gocaro
Akase'va sakuntanam
padam tassa durannayam. 93.
FREE ARE THE UNDEFILED ONES
4. He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object - his path, like that of birds in the air, cannot be traced. 93.
Story
When his supporters brought food in abundance the Venerable Anuruddha was unjustly blamed by some monks saying that he was inducing the people to do so to show his influence. The Buddha remarked that the supporters' generosity was not due to any inducement on the part of the Venerable Anuruddha and added that the Undefiled Ones waste no time in talking about their requisites.
===
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
The Hatsadiling, a giant bird with elephant head, is instrumental in the founding of Hariphunchai, an ancient Mon kingdom in modern-day Thailand. The creature is mentioned in the Cāmadevivaṃsa, a Pali chronicle that recounts the founding of the kingdom by Queen Camadevi. The Hatsadiling is also associated with funerary ceremonies for prominent Buddhist monks in Northern Thailand. It is believed that a structure in the likeness of the Hatsadiling is used to guide the spirit of the deceased to heaven during cremation.
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Forwarded from Buddha
Free Buddha Dharma ebook
Listen Well
By Phra Ajaan Fuang Jotiko
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_ListenWell.pdf
===
Listen Well
By Phra Ajaan Fuang Jotiko
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_ListenWell.pdf
===
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Forwarded from Buddha
Free Buddha Dharma ebook
Listen Well
By Phra Ajaan Fuang Jotiko
We're told that if we listen well, we gain discernment. If we don't listen well, we won't gain any discernment. In terms of the Buddha's teachings, listening well means that the mind has to be centered and firmly intent. Success depends on our mind's being firmly intent. If we're not intent, there won't be any success — we won't succeed in attaining the paths and fruitions leading to nibbana in the way they did in the past. In the past they listened for just an instant and succeeded in attaining nibbana. Why was that? Because they listened well.
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_ListenWell.pdf
===
Listen Well
By Phra Ajaan Fuang Jotiko
We're told that if we listen well, we gain discernment. If we don't listen well, we won't gain any discernment. In terms of the Buddha's teachings, listening well means that the mind has to be centered and firmly intent. Success depends on our mind's being firmly intent. If we're not intent, there won't be any success — we won't succeed in attaining the paths and fruitions leading to nibbana in the way they did in the past. In the past they listened for just an instant and succeeded in attaining nibbana. Why was that? Because they listened well.
Free download here:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_ListenWell.pdf
===
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