Forwarded from Buddha
Spend time with the learned
who have memorized the teachings,
an eloquent and uplifting friend. When you understand the meanings
and have dispelled doubt,
live alone like a horned rhino.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
===
who have memorized the teachings,
an eloquent and uplifting friend. When you understand the meanings
and have dispelled doubt,
live alone like a horned rhino.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
===
🕊2❤1👌1😇1
9. Game va yadi varanne
ninne va yadi va thale
Yattharahanto viharanti
tam bhumim ramaneyyakam. 98.
DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL
9. Whether in village or in forest in vale or on hill, 23 wherever Arahants dwell - delightful, indeed, is that spot. 98.
Story
Revata, youngest brother of the Venerable Sariputta renounced the world and before long attained Arahantship. He took delight in living alone in the forest. When the monks had meals with the Buddha at Visakha's residence she inquired about the forest where the Venerable Revata dwell. Thereupon the Buddha commented on the attractiveness of forests where Arahants dwell.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
ninne va yadi va thale
Yattharahanto viharanti
tam bhumim ramaneyyakam. 98.
DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL
9. Whether in village or in forest in vale or on hill, 23 wherever Arahants dwell - delightful, indeed, is that spot. 98.
Story
Revata, youngest brother of the Venerable Sariputta renounced the world and before long attained Arahantship. He took delight in living alone in the forest. When the monks had meals with the Buddha at Visakha's residence she inquired about the forest where the Venerable Revata dwell. Thereupon the Buddha commented on the attractiveness of forests where Arahants dwell.
===
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
❤1🥰1🙏1
Forwarded from Buddha
If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful.
If you find no alert companion, an attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
If you find no alert companion, an attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.
Partial excepts from Snp 1.3 : Khaggavisāṇasutta
❤2🥰1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Buddha You Never Knew
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-buddha-you-never-knew/
===
The Buddha You Never Knew
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-buddha-you-never-knew/
===
👍1🥰1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Buddha You Never Knew
By Bhante Shravasti Dhammika
What is often referred to as “the silence of the Buddha” has become almost proverbial and has been widely commented on by both academic and popular writers. Some have claimed that the Buddha remained silent when asked questions about ultimate reality because he wanted to avoid idle speculation, or because he was agnostic, or even because he did not know how to answer. Others have said that he was silent about God, because “the Divine is beyond words”. One writer says: “Buddhists misunderstood Buddha by taking His silence for negation. The silence of Buddha about God was misunderstood and Buddhists felt that Buddha indicated the absence of God through silence. When you have concluded that God does not exist at all, then what is the object of your meditation? If you say that the self is the object, there is no benefit in taking interest about yourself since you are always interested in yourself.”
Free download available:
https://budblooms.org/the-buddha-you-never-knew/
===
The Buddha You Never Knew
By Bhante Shravasti Dhammika
What is often referred to as “the silence of the Buddha” has become almost proverbial and has been widely commented on by both academic and popular writers. Some have claimed that the Buddha remained silent when asked questions about ultimate reality because he wanted to avoid idle speculation, or because he was agnostic, or even because he did not know how to answer. Others have said that he was silent about God, because “the Divine is beyond words”. One writer says: “Buddhists misunderstood Buddha by taking His silence for negation. The silence of Buddha about God was misunderstood and Buddhists felt that Buddha indicated the absence of God through silence. When you have concluded that God does not exist at all, then what is the object of your meditation? If you say that the self is the object, there is no benefit in taking interest about yourself since you are always interested in yourself.”
Free download available:
https://budblooms.org/the-buddha-you-never-knew/
===
❤1👏1💯1
10. Ramaniyani arannani
yattha na ramati jano
Vitaraga ramissanti
na te kamagavesino. 99.
DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS
10. Delightful are the forests where worldlings delight not; the passionless 24 will rejoice (therein), (for) they seek no sensual pleasures. 99.
Story
A monk was meditating in a pleasure park. A courtesan, who had an assignation with a certain person to meet in the park, repaired thither, but the man did not turn up. As she was strolling about she saw the monk and attempted to tempt him. The Buddha, perceiving the scene with his Divine Eye, projected himself before the monk and commented on the attractiveness of the forests where the passionless dwell.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
yattha na ramati jano
Vitaraga ramissanti
na te kamagavesino. 99.
DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS
10. Delightful are the forests where worldlings delight not; the passionless 24 will rejoice (therein), (for) they seek no sensual pleasures. 99.
Story
A monk was meditating in a pleasure park. A courtesan, who had an assignation with a certain person to meet in the park, repaired thither, but the man did not turn up. As she was strolling about she saw the monk and attempted to tempt him. The Buddha, perceiving the scene with his Divine Eye, projected himself before the monk and commented on the attractiveness of the forests where the passionless dwell.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Viber
Words Of The Buddha
Daily teachings from Buddha Dharma
🙏1💯1
"Monks, one should pay homage to a stupa (thūpa) or shrine (cetiyagara) with a composed mind. A monk should not disrespect or disregard a stupa, whether it contains relics of the Tathagata, relics of disciples, or is merely symbolic (representing the Buddha). Doing so leads to a fault."
Cullavagga VI.10: Respect for Stupas (Thupas)
Cullavagga VI.10: Respect for Stupas (Thupas)
🙏2❤1👏1👌1
Chapter 8
Sahassa Vagga
Thousands
(Text and Translation by Ven. Narada)
1. Sahassam api ce vaca
anatthapadasamhita
Ekam atthapadam 1 seyyo
yam sutva upasammati. 100.
ONE USEFUL SENTENCE IS BETTER THAN A THOUSAND USELESS WORDS
1. Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which one is pacified. 100.
Story
A bloodthirsty villain joined a band of thieves and committed many crimes.
Later, he acted as the public executioner. The Venerable Sariputta converted him. Subsequently he underwent such a complete transformation that after death he was born in a heavenly state. The Buddha explained that his good rebirth was due to the compassion and salutary advice of so spiritual an adviser as the Venerable Sariputta.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Sahassa Vagga
Thousands
(Text and Translation by Ven. Narada)
1. Sahassam api ce vaca
anatthapadasamhita
Ekam atthapadam 1 seyyo
yam sutva upasammati. 100.
ONE USEFUL SENTENCE IS BETTER THAN A THOUSAND USELESS WORDS
1. Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which one is pacified. 100.
Story
A bloodthirsty villain joined a band of thieves and committed many crimes.
Later, he acted as the public executioner. The Venerable Sariputta converted him. Subsequently he underwent such a complete transformation that after death he was born in a heavenly state. The Buddha explained that his good rebirth was due to the compassion and salutary advice of so spiritual an adviser as the Venerable Sariputta.
===
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
❤1🥰1👏1👌1
Forwarded from Words of the Buddha
Free Buddhism ebook
Under the Bodhi Tree
A Dhamma Talk on Practicing the Middle Way
By Phra Ajahn Jamnian Seelasettho
Free download here:
https://drive.google.com/file/d/1M-qvHSPy6qpQFrhpLosC9ge7HVZauX0N/view?usp=drive_link
===
Under the Bodhi Tree
A Dhamma Talk on Practicing the Middle Way
By Phra Ajahn Jamnian Seelasettho
Free download here:
https://drive.google.com/file/d/1M-qvHSPy6qpQFrhpLosC9ge7HVZauX0N/view?usp=drive_link
===
👏1👌1🏆1
Forwarded from Words of the Buddha
Free Buddhism ebook
Under the Bodhi Tree
A Dhamma Talk on Practicing the Middle Way
By Phra Ajahn Jamnian Seelasettho
Under the Bodhi Tree takes us back to the principles at the heart of Buddha’s teachings—conditionality and dependent co-arising. Ajahn Buddhadasa Bhikkhu makes the case for dependent co-arising as a natural law, and builds a compelling presentation from there of Buddhist philosophy, meditation, and practice. Basing himself squarely on the Buddha’s own words as preserved in the Pali Canon, he brings clarity and simplicity to what is typically a thorny philosophical knot. By returning dependent co-arising to its central place in Buddhist theory and practice, Ajahn Buddhadasa provides perspective on the Buddha’s own insights and awakening.
Free download here:
https://drive.google.com/file/d/1M-qvHSPy6qpQFrhpLosC9ge7HVZauX0N/view?usp=drive_link
===
Under the Bodhi Tree
A Dhamma Talk on Practicing the Middle Way
By Phra Ajahn Jamnian Seelasettho
Under the Bodhi Tree takes us back to the principles at the heart of Buddha’s teachings—conditionality and dependent co-arising. Ajahn Buddhadasa Bhikkhu makes the case for dependent co-arising as a natural law, and builds a compelling presentation from there of Buddhist philosophy, meditation, and practice. Basing himself squarely on the Buddha’s own words as preserved in the Pali Canon, he brings clarity and simplicity to what is typically a thorny philosophical knot. By returning dependent co-arising to its central place in Buddhist theory and practice, Ajahn Buddhadasa provides perspective on the Buddha’s own insights and awakening.
Free download here:
https://drive.google.com/file/d/1M-qvHSPy6qpQFrhpLosC9ge7HVZauX0N/view?usp=drive_link
===
🙏1🤗1🆒1
Forwarded from Buddha
Starting Out Right
The virtues the Buddha taught to his own son
By Thanissaro Bhikkhu
Part 1 of 2
The Buddha once said that he looked for two qualities in a potential student: He wanted someone who was honest and observant.
This is probably why, when he began training his own son, Rahula, he started out with lessons in how best to develop qualities of honesty and powers of observation, focused on one’s own actions. These two qualities function as the beginning step in the training in heightened virtue, but they also inform the other two parts of the triple training: in heightened mind (concentration) and in heightened discernment.
First he taught truthfulness. Rahula had seen the Buddha approaching from afar, so he set out a pot of water and a dipper. When the Buddha arrived, he washed his feet with the water in the pot, leaving a little water in the dipper. Showing the dipper to Rahula, he asked him: “Do you see how little water there is in this dipper?”
“Yes, sir.”
“That’s how little of the quality of a contemplative there is in anyone who tells a deliberate lie with no sense of shame.”
The Buddha then threw the water away, showed Rahula the empty dipper, and finally turned the dipper upside down, making the point that when you tell a deliberate lie with no sense of shame, your quality of a contemplative is thrown away, empty, and turned upside down.
He then told Rahula to train himself: “I will not tell a deliberate lie even in jest.”
Having stressed the importance of truthfulness, the Buddha went on to give instructions on how and where to be observant. Just as you’d use a mirror repeatedly to reflect on your own face, in the same way you should reflect on your own actions again and again.
When planning to do an action in body, speech, or mind, you should reflect on the intention and desire behind it: “This action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful action, with painful consequences, painful results?” If you anticipate that it would cause harm, don’t do it. If you anticipate no harm, you can go ahead and do it.
While doing the action, you should reflect on its immediate results: “This action I’m doing—is it leading to self-affliction, to the affliction of others, or to both?” If you see that it’s causing harm, stop then and there. If you see no harm, you can continue with it.
After the action is done, you’re still not done. You should reflect on it again: “This action I’ve done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful action, with painful consequences, painful results?” If you see that it did cause harm—even though you didn’t anticipate it—then if it was a bodily or verbal action, you should confess it to a fellow practitioner more advanced on the path, to see what advice you can gain on how not to repeat that mistake. Then you try to exercise restraint in the future. If it was a mental action, you should develop a healthy sense of shame around it—seeing that it was beneath you—and exercise future restraint.
But if you see that the action caused no harm at all, then you take joy in that fact and continue training in this way, day and night.
These are basically instructions on how Rahula should develop his honesty and powers of observation to detect for himself which of his desires, when acted on, would be helpful on the path, and which would get in the way. But the Buddha covers a lot of other issues as well, in particular the other qualities of heart and mind that his son will have to bring to this task.
To begin with, he’s introducing Rahula to the quality that he said elsewhere is the most important internal quality for achieving your first glimpse of awakening: appropriate attention. This is the ability to focus attention on asking the right questions for the sake of overcoming unskillful desires and developing skillful ones.
The virtues the Buddha taught to his own son
By Thanissaro Bhikkhu
Part 1 of 2
The Buddha once said that he looked for two qualities in a potential student: He wanted someone who was honest and observant.
This is probably why, when he began training his own son, Rahula, he started out with lessons in how best to develop qualities of honesty and powers of observation, focused on one’s own actions. These two qualities function as the beginning step in the training in heightened virtue, but they also inform the other two parts of the triple training: in heightened mind (concentration) and in heightened discernment.
First he taught truthfulness. Rahula had seen the Buddha approaching from afar, so he set out a pot of water and a dipper. When the Buddha arrived, he washed his feet with the water in the pot, leaving a little water in the dipper. Showing the dipper to Rahula, he asked him: “Do you see how little water there is in this dipper?”
“Yes, sir.”
“That’s how little of the quality of a contemplative there is in anyone who tells a deliberate lie with no sense of shame.”
The Buddha then threw the water away, showed Rahula the empty dipper, and finally turned the dipper upside down, making the point that when you tell a deliberate lie with no sense of shame, your quality of a contemplative is thrown away, empty, and turned upside down.
He then told Rahula to train himself: “I will not tell a deliberate lie even in jest.”
Having stressed the importance of truthfulness, the Buddha went on to give instructions on how and where to be observant. Just as you’d use a mirror repeatedly to reflect on your own face, in the same way you should reflect on your own actions again and again.
When planning to do an action in body, speech, or mind, you should reflect on the intention and desire behind it: “This action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful action, with painful consequences, painful results?” If you anticipate that it would cause harm, don’t do it. If you anticipate no harm, you can go ahead and do it.
While doing the action, you should reflect on its immediate results: “This action I’m doing—is it leading to self-affliction, to the affliction of others, or to both?” If you see that it’s causing harm, stop then and there. If you see no harm, you can continue with it.
After the action is done, you’re still not done. You should reflect on it again: “This action I’ve done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful action, with painful consequences, painful results?” If you see that it did cause harm—even though you didn’t anticipate it—then if it was a bodily or verbal action, you should confess it to a fellow practitioner more advanced on the path, to see what advice you can gain on how not to repeat that mistake. Then you try to exercise restraint in the future. If it was a mental action, you should develop a healthy sense of shame around it—seeing that it was beneath you—and exercise future restraint.
But if you see that the action caused no harm at all, then you take joy in that fact and continue training in this way, day and night.
These are basically instructions on how Rahula should develop his honesty and powers of observation to detect for himself which of his desires, when acted on, would be helpful on the path, and which would get in the way. But the Buddha covers a lot of other issues as well, in particular the other qualities of heart and mind that his son will have to bring to this task.
To begin with, he’s introducing Rahula to the quality that he said elsewhere is the most important internal quality for achieving your first glimpse of awakening: appropriate attention. This is the ability to focus attention on asking the right questions for the sake of overcoming unskillful desires and developing skillful ones.
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
🥰1🙏1
Forwarded from Buddha
These questions begin with the underlying questions leading to discernment as to which actions are skillful and which actions are not, and culminate in the questions related to the four noble truths: understanding suffering and developing the path that leads to its end. Appropriate attention is what gives proper focus to your powers of observation and your truthfulness. You focus attention on your actions, beginning with your desires and intentions, and judge them as to whether you expect them to be harmful or not.
This step emphasizes the role of desire as the root of all intentions, and the role of intention—the desire to act—as the beginning of kamma. It also teaches you that, if you really want to learn from your mistakes, you try your best not to make them. When you act only on what you think are good intentions but later find out that actions based on those intentions led to harm, you’ve learned something: Those intentions may have been good, but they weren’t really skillful. They contained an element of delusion, which you can now try to ferret out. If, however, you act on intentions you already know to be unskillful and they end up causing harm, you haven’t learned much.
Once you’ve set yourself on a course of action you think is skillful, then, given that actions can show some of their results in the present moment and some over time, you judge the results of your actions both while you’re doing them and again after they’re done. Here you use the same criteria: Are they causing—did they cause—harm or not? And, of course, you don’t stop with simply judging the results. You refrain from acting on intentions you judge to be potentially harmful, you stop continuing with any action you judge to be immediately harmful, and you resolve not to repeat any actions that you judge to be harmful in the end.
These instructions show the basic pattern for how to train yourself to stick with your determination for awakening. You commit to the path by trying to act in line with it, you reflect on the results of your actions, and then make adjustments wherever you see that you’re lacking, until you finally get things right. This is called success by approximation. It’s a pattern that holds all the way to the end of the practice.
You don’t simply force yourself to become calm and equanimous regardless of events. You first have to find an inner sense of joy that comes from virtue, concentration, and discernment.
In teaching Rahula to talk over his mistakes with someone more advanced on the path, the Buddha is introducing him to the most important external quality for achieving his first glimpse of awakening: admirable friendship. This type of friendship involves not only trying to choose admirable people as your friends but also emulating their good qualities and asking them about how to develop those qualities in yourself. As the Buddha’s instructions to Rahula make clear, this relationship works best if you’re truthful in reporting your mistakes to your friends so that you can get pertinent advice.
The Buddha is also introducing his son more generally to training in heightened virtue. Here it’s important to notice that this training takes two forms: specific do’s and don’ts on the one hand, and qualities of character on the other.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
This step emphasizes the role of desire as the root of all intentions, and the role of intention—the desire to act—as the beginning of kamma. It also teaches you that, if you really want to learn from your mistakes, you try your best not to make them. When you act only on what you think are good intentions but later find out that actions based on those intentions led to harm, you’ve learned something: Those intentions may have been good, but they weren’t really skillful. They contained an element of delusion, which you can now try to ferret out. If, however, you act on intentions you already know to be unskillful and they end up causing harm, you haven’t learned much.
Once you’ve set yourself on a course of action you think is skillful, then, given that actions can show some of their results in the present moment and some over time, you judge the results of your actions both while you’re doing them and again after they’re done. Here you use the same criteria: Are they causing—did they cause—harm or not? And, of course, you don’t stop with simply judging the results. You refrain from acting on intentions you judge to be potentially harmful, you stop continuing with any action you judge to be immediately harmful, and you resolve not to repeat any actions that you judge to be harmful in the end.
These instructions show the basic pattern for how to train yourself to stick with your determination for awakening. You commit to the path by trying to act in line with it, you reflect on the results of your actions, and then make adjustments wherever you see that you’re lacking, until you finally get things right. This is called success by approximation. It’s a pattern that holds all the way to the end of the practice.
You don’t simply force yourself to become calm and equanimous regardless of events. You first have to find an inner sense of joy that comes from virtue, concentration, and discernment.
In teaching Rahula to talk over his mistakes with someone more advanced on the path, the Buddha is introducing him to the most important external quality for achieving his first glimpse of awakening: admirable friendship. This type of friendship involves not only trying to choose admirable people as your friends but also emulating their good qualities and asking them about how to develop those qualities in yourself. As the Buddha’s instructions to Rahula make clear, this relationship works best if you’re truthful in reporting your mistakes to your friends so that you can get pertinent advice.
The Buddha is also introducing his son more generally to training in heightened virtue. Here it’s important to notice that this training takes two forms: specific do’s and don’ts on the one hand, and qualities of character on the other.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
🆒1😘1
Swayambhunath Great Stupa, mainly featuring the white-domed stupa with four sets of all-seeing Buddha eyes, Kathmandu, Nepal, one of the most ancient and important stupas in the world, having hosted numerous Buddhas of the past: Konagamana Buddha, Kakusandha Buddha, Kassapa Buddha and Gautama Buddha. A UNESCO world heritage site.
🙏2💯1🏆1