5. Yass'indriyani samatham gatani
assa yatha sarathina sudanta
Pahinamanassa anasavassa
deva'pi tassa pihayanti tadino. 94.

THE SENSE-CONTROLLED ARE DEAR TO ALL

5. He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions - such a steadfast one even the gods hold dear. 94.

Story

Sakka, king of the gods, paid great reverence to the Venerable Kaccayana. Some monks accused Sakka of favouritism. The Buddha reproved them and remarked that Arahants like the Venerable Kaccayana whose senses are well subdued, are dear to both gods and men alike.

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Borobudur temple, Java island, Indonesia.

Free Buddha Dharma ebook

Ten Perfections
By Thanissaro Bhikkhu

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===

Free Buddha Dharma ebook

Ten Perfections
By Thanissaro Bhikkhu

For people in the modern world facing the issue of how to practice the Dhamma in daily life, the ten perfections provide a useful framework for how to do it. When you view life as an opportunity to develop these ten qualities—generosity, virtue, renunciation, discernment, persistence, endurance, truth, determination, good will, and equanimity—you develop a fruitful attitude toward your daily activities so that any skillful activity or relationship, undertaken wisely and in a balanced way, becomes part of the practice.

Free download available:

https://www.lotuslibrary.com/wp-content/uploads/2024/12/2043-ten-perfections_Thanissaro.pdf
===

Big Buddha Hong Kong, Lantau island, Hong Kong.

Golden Temple, Dambulla, Sri Lanka.

6. Pañhavi samo no virujjhati
indakhilupamo tadi subbato
Rahado' va apetakaddamo
samsara na bhavanti tadino. 95.

LIKE THE EARTH ARAHANTS RESENT NOT

6. Like the earth a balanced and well-disciplined person resents not. He is comparable to an Indakhila. 11 Like a pool unsullied by mud, is he; to such a balanced one 12 life's wanderings do not arise. 13

Story

Inadvertently the Venerable Sariputta brushed against the ear of a monk who was jealous of him. The latter reported this unconscious discourtesy to the Buddha. Questioned by the Buddha about the incident, the Venerable Sariputta, without asserting his innocence, described his humble ways ever since he became a monk. Remorse overtook the erring monk, who now implored pardon from the Venerable Sariputta, who in his turn sought pardon from him if he has done any wrong. The Buddha extolled the Venerable Sariputta, comparing him to the unresenting earth.

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Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami

I take refuge to the Buddha.
I take refuge to the Dhamma.
I take refuge to the Sangha.

बुद्धं शरणं गच्छामि।
धर्मं शरणं गच्छामि।
संघं शरणं गच्छामि।

“Mendicants, in some past lives the Realized One was reborn as a human being. ... Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he is golden colored; his skin shines like lustrous gold.

On this it is said:

“Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.

So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold, like Indra, the finest of gods.

If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.

He receives robes, cloth, and the finest garments. if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”

Partial excerpts from DN 30 : Pathikavagga

Free Buddhism ebook

The Workings of Kamma (Second Revised Edition)
By Pa-Auk Tawya Sayadaw

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https://drive.google.com/open?id=1tAhYl7YCCv03qRKCFnmlRwwmdbvFkr1u
===

Free Buddhism ebook

The Workings of Kamma (Second Revised Edition)
By Pa-Auk Tawya Sayadaw

Over the years, as he has encountered 'Western Buddhists', meditation master the Most Venerable Pa-Auk Tawya Sayadaw has seen the need for a thorough explanation of the workings of kamma in English. To that end he has composed The Workings of Kamma. It is a detailed analysis and discussion of the workings of kamma, in accordance with the Pali Texts: Vinaya, suttas, Abhidhamma, and the authoritative commentaries and subcommentaries.

Free download available:

https://drive.google.com/open?id=1tAhYl7YCCv03qRKCFnmlRwwmdbvFkr1u
===

7. Santam tassa manam hoti
santa vaca ca kamma ca
Sammadannavimuttassa
upasantassa tadino. 96.

CALM ARE THE PEACEFUL

7. Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, 14 perfectly peaceful, 15 and equipoised. 96.

Story

While attempting to awaken, with his fan, a pupil novice who was thought to be asleep, a teacher accidentally injured the pupil's eye. Later, when the teacher tried to close the door, he injured the pupil's hand too. But the pupil showed no resentment at the carelessness of his teacher. He was well restrained. The Buddha praised him.

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Big Buddha Hokkaido, Japan.

Wat nong khong Buddhist temple, Chiang Mai, Thailand

Ajahn Martin Piyadhammo

Sugar-Coated Poison

Theravada monk and teacher Ajahn Martin Piyadhammo on overcoming mental defilements
By Ajahn Martin Piyadhammo

Part 1 of 2


When undertaking the ascetic practices (dhutangas), we can see the mental defilements (kilesas). That’s why this form of training is so important. Without these ascetic practices, we’ll never see the kilesas in the raw, for they won’t come up as long as we have everything we need. People living a worldly life have everything at their disposal; they can go to the supermarket or have groceries delivered directly to their door. They can get anything they want, and as long as that situation continues, the kilesas are satisfied. But here, in this environment, in a forest monastery, we can’t get what we want, and this goes against the kilesas. For example, in this tradition, we follow the ascetic practice of eating only once a day, so the kilesas bring up hunger, and they even create the desire to eat things we wouldn’t normally be interested in. When I was a young bhikkhu, I found myself repeatedly putting a cake that I knew to taste awful into my alms bowl; I never ate it, but I always put it in. I must have been seduced by the kilesas into liking the form or color of the cake, even though, after reflecting on why it was in my bowl, I never actually ate it. I would never have touched such a thing before ordaining, but living in a monastery had brought the kilesas to the forefront. They draw us to nice-looking, sweet-tasting things that we find ourselves grabbing at during the meal if awareness (sati) is not sharp enough. We are drawn to them because we are not in control of ourselves. The kilesas are in control, and sugar is one of the foods that the kilesas adore.

The kilesas are very obnoxious, and we should never underestimate their power. They also include habits, and another ascetic practice—eating only from an alms bowl—reveals our habitual eating patterns very clearly. A bhikkhu has only one opportunity to choose which food to put in his bowl, so before eating he can reflect on the kinds of foods chosen and why, and what their effects are. This is a chance to develop sati, but that can take a long time, so you shouldn’t get angry if you fail at first. When you see yourself grabbing for particular foods, all you need to do is stop yourself. I often tell my bhikkhus that the best training around food is to eat the things you don’t like and avoid those you do. This is tough, of course, but we can get used to it over time.

This way of training can also be used for other activities throughout the day. For instance, bhikkhus sweep the leaves in the monastery every day to keep it clean and tidy. I remember that the leaves sometimes wouldn’t move, but I would still keep trying to sweep them away. Then I reflected that I was just too lazy to pick them up, so from then on, if the leaves wouldn’t move, I bent down and picked them up. Actually, we can practice like this throughout the whole day—deliberately doing things we don’t want to do and not doing those we like doing—and it can help greatly to reduce the strength and impact of the kilesas. It reduces them by an incredible amount, and after a while we don’t even care; we just do this practice, going against the kilesas all the time. With eating, if we practice wisely, we stop caring about the particular foods we consume. After a while, we realize that some foods have a positive impact on the body and mind while others don’t, and then we judge food in a very different way—not on its tastiness but on the effect it has on our meditation. Normally, we judge food on its taste, but we all know that things that taste good are not necessarily good for the stomach and can cause indigestion. In the world, people go for the taste [of food], get sick, and run to the medicine cabinet. They also eat too much, so that in Germany people need to drink a schnaps to help the food go down. The power of the kilesas is amazing. Than Ajahn Mahã Bua used to describe them as sugar-coated poison; we see the sugar but not the poison.

When men look at women, and women at men, they see something charming and sweet, but they don’t see the poison. If we don’t develop sati, we won’t recognize this, and won’t see the truth.

The more we ingest the kilesas, the more we follow them, the more poison accumulates in the heart.

The kilesas are so powerful, and we all want the sweetness they promise. After all, children don’t run toward bitter-tasting foods, do they? Medicine is always bitter, which is why we don’t like it. In all cultures, sweet is something positive and bitter something negative; we say that someone was sweet or that we had a bitter experience. But we should think of the kilesas as sugar-coated poison pills, and reflect on this. We see only the sugar and swallow one pill after the other, but the poison doesn’t dissolve with the sugar; it remains there in the heart (citta). The more we ingest the kilesas, the more we follow them, the more poison accumulates in the heart. You can think of them as addictive drugs; you swallow them once, and a second time, and then have to keep taking them for the rest of your life. The poison that collects in the heart makes you want more, and we know how difficult it is to get rid of an addiction. What a tough life addicts have: They go through hard times, and only those with enough willpower make it through to recovery. Getting rid of the kilesas is the same, and you have to go through hard times. The kilesas won’t make it easy for you, and they’ll try to fool you, especially if you are living out in the world. They make you think that your meditation goes much better at home because you eat far less sugar than in the monastery and don’t experience the same cravings. This is how they blind you. At home you have everything you need, but in the monastery everything that the kilesas need is reduced.

When starting the dhutanga practice of eating food only once a day, people tend to overeat at the one meal, but they can train themselves to reduce the amount consumed until they start to feel hungry in the evenings. They can then learn to deal with the uncomfortable feeling of hunger, to see that it is just a feeling and that it arises and ceases. But the kilesas make a big deal out of hunger, so when people feel hungry in the evening, they overeat the next day. We think that we need a lot of food, but actually we don’t. In my experience, hunger is linked to excess acid in the stomach, but if we carry on eating little, the body adapts and produces less acid. Eventually the feelings of hunger reduce until we don’t notice them anymore.

If you want to speed up your meditation practice, you need to develop sati. It’s possible to attain enlightenment after seven days and seven nights of continuous sati—that’s what the Lord Buddha said—so make a start right now. Don’t let the mind go astray, and always keep it on the object of concentration, whether the breath at the tip of the nose, the mental repetition of the word buddho, or the object of investigation. You must keep your attention on one object. When living in a monastery, this is the only work, yet people always seem to find something else that is more important to do. And once that task is finished, they find something else that appears to be important. There seems to be no end of important things to do, but when it’s time to die, we’ll discover that we have forgotten to do the one important thing that we had set the heart on—staying with the object of meditation. And who tells us all these other things are important? It’s the kilesas. If we really have to do these other things, it’s better to do them with sati than without, but we don’t have to do most of the things that the kilesas suggest are important.
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8. Assaddho akatannu ca
sandhicchedo ca yo naro
Hatavakaso vantaso
sa ve uttamaporiso. 97.

NOBLE IS HE WHO IS NOT CREDULOUS

16The man who is not credulous, 17 who understands the Uncreate 18 (Nibbana), who has cut off the links, 19 who has put an end to occasion 20 (of good and evil), who has eschewed 21 all desires, 22 he indeed, is a supreme man. 97

Story

The Buddha put some questions to the Venerable Sariputta with regard to faith. Sariputta replied that as he had realized the Paths and Fruits he would not act by mere faith in the Buddha. The monks were displeased to hear that he refused to believe in the Buddha. Thereupon the Buddha explained to the monks that Sariputta was not open to censure as he believed through personal experience and not through mere faith in another.

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