Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Miracle of Contact
By Bhikkhu Katukurunde Nanananda
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2039-miracle-of-contact_Nanananda.pdf
===
The Miracle of Contact
By Bhikkhu Katukurunde Nanananda
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2039-miracle-of-contact_Nanananda.pdf
===
👌1🆒1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Miracle of Contact
By Bhikkhu Katukurunde Nanananda
The series of 20 sermons on ‘Paṭicca Samuppāda’ which I delivered at Pothgulgala Āraṇya in Devalegama seems to have had an appeal to those who listened to the sermons, or read them when the series came out in 4 volumes. Although the translation of the first ten sermons have already appeared (‘The Law of Dependent Arising’ – The Secret of Bondage and Release – volumes I & II), due to failing health I have not been able to translate them all myself. So I delegated the task to someone who is competent and the last two volumes will be issued in due course.
However I have translated the 15th sermon on ‘Contact’ (phassa) because of its pivotal significance and the special way of presentation. Hence I thought of giving it priority by bringing it out as a separate booklet noscriptd: ‘The Miracle of Contact’. Even to those who are disinclined to go through the entire series, it is hoped that this booklet would at least give a foretaste of the depth of the Law of Dependent Arising and its practical value to our lives.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2039-miracle-of-contact_Nanananda.pdf
===
The Miracle of Contact
By Bhikkhu Katukurunde Nanananda
The series of 20 sermons on ‘Paṭicca Samuppāda’ which I delivered at Pothgulgala Āraṇya in Devalegama seems to have had an appeal to those who listened to the sermons, or read them when the series came out in 4 volumes. Although the translation of the first ten sermons have already appeared (‘The Law of Dependent Arising’ – The Secret of Bondage and Release – volumes I & II), due to failing health I have not been able to translate them all myself. So I delegated the task to someone who is competent and the last two volumes will be issued in due course.
However I have translated the 15th sermon on ‘Contact’ (phassa) because of its pivotal significance and the special way of presentation. Hence I thought of giving it priority by bringing it out as a separate booklet noscriptd: ‘The Miracle of Contact’. Even to those who are disinclined to go through the entire series, it is hoped that this booklet would at least give a foretaste of the depth of the Law of Dependent Arising and its practical value to our lives.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2039-miracle-of-contact_Nanananda.pdf
===
👍1💯1
Tree Root Practice
American Theravada teacher Jack Kornfield reflects on the lessons he learned from nature while studying in the forest tradition.
By Jack Kornfield
As a Buddhist teacher, I want to acknowledge how important trees are in Buddhist teachings. The Buddha was born under a tree. He practiced under trees, he got enlightened under the Bodhi tree. He taught under a tree, wandered under the trees, and died between two sal trees in a grove. I lived for a number of years in Ajahn Chah’s forest monastery on the border of Northeast Thailand, Laos, and Cambodia. We lived in an ancient rhythm where we would get up in the dark and walk through the forest, sit and chant in the morning, and walk barefoot on dusty paths to the nearby villages for people to offer alms. We lived in that forest. We watched the changing of the seasons and the moons, and we heard the cicadas and the civets. One of the practices there was called tree root practice, where we would sit in meditation at the base of a tree. Like the Buddha himself, we were called forest monks. And we were taught that our breath and our body and our life was connected with the forest all around us. I remember the sign on one tree in a monastery where I visited. It was near the stump of another sandalwood tree, and the sign there said that the sandalwood tree is so generous that it even shelters the axe-man who cuts it down.
What does it mean to learn from the trees? The generosity of taking in carbon dioxide and giving us back oxygen. How extraordinary it is that trees turn light into sugar. What a fabulous thing to turn light into sugar. It makes me think of my five-year-old grandson who loves sugar, like I do. So we start with a sense of gratitude, amazement, and interbeing so that we can feel the generosity of the trees and the earth.
Practice: Sit Like A Tree
I’m going to share a very simple practice that helps people become steady, grounded, and connected to the earth through all the ups and downs of daily life. You can do this when you are in the middle of concerns or anxiety, hopes or plans, or anything that takes you away from being here on this earth and in this mystery.
Let yourself settle and find a way to sit that’s stable and comfortable and steady. Let your posture settle, allow your eyes to close gently or lower your gaze, and take two long breaths. Let your eyes and face be soft. Loosen the jaw, allow the shoulders, arms, and hands to relax and rest easily. Feel the weight of your body, gravity pulling you back to Mother Earth, and the connection between your body and the seat. The earth completely supports your breathing and you can relax knowing you are fully supported just where you are.
Now let yourself feel or imagine that you are a tree. Imagine that your body is like a great tree and that you are seated halfway between heaven and earth in this tree form. Imagine as you sit steady and strong that you have roots, and that the roots go deep into the earth. These are powerful, deep roots and you can feel a strong connection with the earth. The trunk of your body rises up from these deeply rooted connections that bind you in a nourishing and deep way to the earth. Now you are a great tree, with powerful roots and a strong trunk. Because you are generous, your branches and leaves drink sunlight, and with the chlorophyll in your leaves, you turn it into sugar. The sweetness of the sunlight and the sugar goes through your branches, down into your roots, and even spreads from your roots to other nearby trees when needed. What power you have. What a gift that how you breathe as a tree, with every whispering breeze, you can transform carbon dioxide into oxygen, the life oxygen that you offer to the animals and other beings around you. Feel yourself in this inter-breathing.
American Theravada teacher Jack Kornfield reflects on the lessons he learned from nature while studying in the forest tradition.
By Jack Kornfield
As a Buddhist teacher, I want to acknowledge how important trees are in Buddhist teachings. The Buddha was born under a tree. He practiced under trees, he got enlightened under the Bodhi tree. He taught under a tree, wandered under the trees, and died between two sal trees in a grove. I lived for a number of years in Ajahn Chah’s forest monastery on the border of Northeast Thailand, Laos, and Cambodia. We lived in an ancient rhythm where we would get up in the dark and walk through the forest, sit and chant in the morning, and walk barefoot on dusty paths to the nearby villages for people to offer alms. We lived in that forest. We watched the changing of the seasons and the moons, and we heard the cicadas and the civets. One of the practices there was called tree root practice, where we would sit in meditation at the base of a tree. Like the Buddha himself, we were called forest monks. And we were taught that our breath and our body and our life was connected with the forest all around us. I remember the sign on one tree in a monastery where I visited. It was near the stump of another sandalwood tree, and the sign there said that the sandalwood tree is so generous that it even shelters the axe-man who cuts it down.
What does it mean to learn from the trees? The generosity of taking in carbon dioxide and giving us back oxygen. How extraordinary it is that trees turn light into sugar. What a fabulous thing to turn light into sugar. It makes me think of my five-year-old grandson who loves sugar, like I do. So we start with a sense of gratitude, amazement, and interbeing so that we can feel the generosity of the trees and the earth.
Practice: Sit Like A Tree
I’m going to share a very simple practice that helps people become steady, grounded, and connected to the earth through all the ups and downs of daily life. You can do this when you are in the middle of concerns or anxiety, hopes or plans, or anything that takes you away from being here on this earth and in this mystery.
Let yourself settle and find a way to sit that’s stable and comfortable and steady. Let your posture settle, allow your eyes to close gently or lower your gaze, and take two long breaths. Let your eyes and face be soft. Loosen the jaw, allow the shoulders, arms, and hands to relax and rest easily. Feel the weight of your body, gravity pulling you back to Mother Earth, and the connection between your body and the seat. The earth completely supports your breathing and you can relax knowing you are fully supported just where you are.
Now let yourself feel or imagine that you are a tree. Imagine that your body is like a great tree and that you are seated halfway between heaven and earth in this tree form. Imagine as you sit steady and strong that you have roots, and that the roots go deep into the earth. These are powerful, deep roots and you can feel a strong connection with the earth. The trunk of your body rises up from these deeply rooted connections that bind you in a nourishing and deep way to the earth. Now you are a great tree, with powerful roots and a strong trunk. Because you are generous, your branches and leaves drink sunlight, and with the chlorophyll in your leaves, you turn it into sugar. The sweetness of the sunlight and the sugar goes through your branches, down into your roots, and even spreads from your roots to other nearby trees when needed. What power you have. What a gift that how you breathe as a tree, with every whispering breeze, you can transform carbon dioxide into oxygen, the life oxygen that you offer to the animals and other beings around you. Feel yourself in this inter-breathing.
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And notice, if you can, how your arms stretch up like great tree limbs and small branches. That all the weather and changes in the atmosphere will come through your body. Rain, sweet nourishing rain, and wild storms that blow you about. Sunlight, rainbows, snow, heat. Feel the steadiness of your trunk and the flexibility of your branches that can sway in the storms and the winds while you remain rooted in the earth. All the weather comes and goes. Here you stand rooted deep into the earth, steady and joyful. You can sit like a tree, strong and quiet, connected deeply to the earth. You are steady amidst all the changes.
Now imagine that you can step out of being a tree. Now at some distance away, in your regular body, you can gaze at the tree. This is what the Buddha is said to have done after his enlightenment. He moved a little distance from the Bodhi tree that sheltered him and he spent seven days in gratitude, quietly gazing and breathing together with the tree of enlightenment. Feel the support of this connection and gratitude for the mystery. When you’re ready, let your eyes open gently. Continue to feel the strength and rootedness. You are Earth herself.
As the story goes, when the Buddha was seated under the Bodhi tree, the tree of enlightenment, he was attacked by the armies of Mara: delusion, greed, and anger. He stayed steady like the tree as the armies of Mara came in, meeting them all with a compassionate heart. Finally, Mara brought the most difficult army of all: doubts. Do you know this army? It’s too hard, I can’t do it. Climate change is too big, enlightenment is impossible. What’s asked of me in this life is beyond my capacity. The big doubts and the little doubts all flooded in, and in the great doubt, Mara asked what right do you have as a human being to awaken? At this point, the Buddha took his right hand, and reached down to touch the earth, and he called upon Mother Earth, to bear witness to his right, as a human being, to sit and be connected with this earth, and to see with awakened eyes and an awakened heart. And out of the earth, it is said, came the goddess of the earth. From her hair, came a flood of water that washed the armies of Mara away. The Buddha sat, peaceful and steady, until he saw the morning star. And all was revealed: the fundamental truth that, wherever we are, the heart can be free.
This is also your seat under your Bodhi tree, under your tree of enlightenment. And this is also your earth, that celebrates you and will protect you. You can reach down and touch the earth any time, just as the Buddha did. And you can say the earth is my witness to the right to awaken in the midst at all.
===
Jack Kornfield was trained as a Buddhist monk in Thailand, Burma, and India, and holds a PhD in clinical psychology. He is a psychotherapist and founding teacher of the Insight Meditation Society and the Spirit Rock Center. His books include Seeking the Heart of Wisdom and Still Forest Pool.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
Now imagine that you can step out of being a tree. Now at some distance away, in your regular body, you can gaze at the tree. This is what the Buddha is said to have done after his enlightenment. He moved a little distance from the Bodhi tree that sheltered him and he spent seven days in gratitude, quietly gazing and breathing together with the tree of enlightenment. Feel the support of this connection and gratitude for the mystery. When you’re ready, let your eyes open gently. Continue to feel the strength and rootedness. You are Earth herself.
As the story goes, when the Buddha was seated under the Bodhi tree, the tree of enlightenment, he was attacked by the armies of Mara: delusion, greed, and anger. He stayed steady like the tree as the armies of Mara came in, meeting them all with a compassionate heart. Finally, Mara brought the most difficult army of all: doubts. Do you know this army? It’s too hard, I can’t do it. Climate change is too big, enlightenment is impossible. What’s asked of me in this life is beyond my capacity. The big doubts and the little doubts all flooded in, and in the great doubt, Mara asked what right do you have as a human being to awaken? At this point, the Buddha took his right hand, and reached down to touch the earth, and he called upon Mother Earth, to bear witness to his right, as a human being, to sit and be connected with this earth, and to see with awakened eyes and an awakened heart. And out of the earth, it is said, came the goddess of the earth. From her hair, came a flood of water that washed the armies of Mara away. The Buddha sat, peaceful and steady, until he saw the morning star. And all was revealed: the fundamental truth that, wherever we are, the heart can be free.
This is also your seat under your Bodhi tree, under your tree of enlightenment. And this is also your earth, that celebrates you and will protect you. You can reach down and touch the earth any time, just as the Buddha did. And you can say the earth is my witness to the right to awaken in the midst at all.
===
Jack Kornfield was trained as a Buddhist monk in Thailand, Burma, and India, and holds a PhD in clinical psychology. He is a psychotherapist and founding teacher of the Insight Meditation Society and the Spirit Rock Center. His books include Seeking the Heart of Wisdom and Still Forest Pool.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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7. Mase mase sahassena
yo yajetha satam samam
Ekan ca bhavitattanam
muhuttam api pujaye
Sa y'eva pujana seyyo
yan ce vassasatam hutam. 106.
A MOMENT'S HONOUR TO THE WORTHY IS BETTER THAN LONG CONTINUED HONOUR TO THE UNWORTHY
7. Though month after month with a thousand, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of sacrifice. 106.
Story
The Venerable Sariputta's uncle used to spend much money monthly on the naked ascetics with the object of being reborn in a heavenly realm. The Venerable Sariputta took him to the Buddha, who directed him on the proper path.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
yo yajetha satam samam
Ekan ca bhavitattanam
muhuttam api pujaye
Sa y'eva pujana seyyo
yan ce vassasatam hutam. 106.
A MOMENT'S HONOUR TO THE WORTHY IS BETTER THAN LONG CONTINUED HONOUR TO THE UNWORTHY
7. Though month after month with a thousand, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of sacrifice. 106.
Story
The Venerable Sariputta's uncle used to spend much money monthly on the naked ascetics with the object of being reborn in a heavenly realm. The Venerable Sariputta took him to the Buddha, who directed him on the proper path.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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Words of the Buddha
Daily teachings of Buddha Dharma
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Forwarded from Buddha
As a water-drop on lotus plant,
as water does not stain a lotus flower,
even so the sage is never stained
by seen, heard, or whatever’s cognized.
Certainly the wise do not conceive
upon the seen, the heard, and cognized,
nor wish for purity through another,
for they are not attached nor yet displeased.
Partial excerpts from Snp 4.6 : Jara Sutta
as water does not stain a lotus flower,
even so the sage is never stained
by seen, heard, or whatever’s cognized.
Certainly the wise do not conceive
upon the seen, the heard, and cognized,
nor wish for purity through another,
for they are not attached nor yet displeased.
Partial excerpts from Snp 4.6 : Jara Sutta
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Forwarded from Buddha
Namakāra Gāthā
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Skill in Questions: How the Buddha Taught
Thanissaro Bhikkhu
Free download here:
https://www.accesstoinsight.org/lib/authors/thanissaro/skill-in-questions.pdf
===
Skill in Questions: How the Buddha Taught
Thanissaro Bhikkhu
Free download here:
https://www.accesstoinsight.org/lib/authors/thanissaro/skill-in-questions.pdf
===
❤1🍓1
Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Skill in Questions: How the Buddha Taught
Thanissaro Bhikkhu
This is a book about discernment in action, centered on the Buddha’s strategic use of discernment in framing and responding to questions.
The idea for this book was born more than a decade ago from reading three of the Buddha’s discourses. The first was SN 44:10, in which he refused to answer the question of whether there is or is not a self. This discourse called attention to the fact that the Buddha had clear ideas about which questions his teachings were meant to answer, and which ones they weren’t. I realized that if I wanted to understand and get the best use out of his teaching on not-self, I had to find the questions to which this teaching was a response and not take it out of context. I also realized that the same principle would apply to the Buddha’s other teachings as well.
The second discourse was MN 2, which defined appropriate attention—one of the most important qualities of mind in leading to awakening—as the ability to know which questions were worth attending to, and which ones were not.
Among the questions listed as not worth attending to were, “Am I?” “Am I not?” “What am I?” This discourse reinforced the lessons of SN 44:10, proving that they were not limited to the circumstances described in that discourse, at the same time showing that the ability to focus one’s questions on the issue of suffering and stress was central to the path.
The third discourse was AN 4:42, in which the Buddha classified questions into four types depending on the response-strategy they deserved: a categorical answer, an analytical answer, cross-questioning, and being put aside. Although the discourse didn’t define these types of questions or illustrate them with examples, it did suggest that the Buddha had reflected carefully on the general issue of how to approach questions. Because so many of his teachings were in response to questions, the thought occurred to me that it would be instructive to look through the discourses to see if and how he used this typology in practice, and how it affected the way he approached particular topics in his teaching. And more than instructive: Given the importance of appropriate attention in the practice of the path, a study of this sort would provide a valuable practical tool, giving guidance in how to keep the practice on course by paying careful attention to the questions that motivated it and gave it shape.
That’s how the idea for this book was born.
Free download here:
https://www.accesstoinsight.org/lib/authors/thanissaro/skill-in-questions.pdf
===
Skill in Questions: How the Buddha Taught
Thanissaro Bhikkhu
This is a book about discernment in action, centered on the Buddha’s strategic use of discernment in framing and responding to questions.
The idea for this book was born more than a decade ago from reading three of the Buddha’s discourses. The first was SN 44:10, in which he refused to answer the question of whether there is or is not a self. This discourse called attention to the fact that the Buddha had clear ideas about which questions his teachings were meant to answer, and which ones they weren’t. I realized that if I wanted to understand and get the best use out of his teaching on not-self, I had to find the questions to which this teaching was a response and not take it out of context. I also realized that the same principle would apply to the Buddha’s other teachings as well.
The second discourse was MN 2, which defined appropriate attention—one of the most important qualities of mind in leading to awakening—as the ability to know which questions were worth attending to, and which ones were not.
Among the questions listed as not worth attending to were, “Am I?” “Am I not?” “What am I?” This discourse reinforced the lessons of SN 44:10, proving that they were not limited to the circumstances described in that discourse, at the same time showing that the ability to focus one’s questions on the issue of suffering and stress was central to the path.
The third discourse was AN 4:42, in which the Buddha classified questions into four types depending on the response-strategy they deserved: a categorical answer, an analytical answer, cross-questioning, and being put aside. Although the discourse didn’t define these types of questions or illustrate them with examples, it did suggest that the Buddha had reflected carefully on the general issue of how to approach questions. Because so many of his teachings were in response to questions, the thought occurred to me that it would be instructive to look through the discourses to see if and how he used this typology in practice, and how it affected the way he approached particular topics in his teaching. And more than instructive: Given the importance of appropriate attention in the practice of the path, a study of this sort would provide a valuable practical tool, giving guidance in how to keep the practice on course by paying careful attention to the questions that motivated it and gave it shape.
That’s how the idea for this book was born.
Free download here:
https://www.accesstoinsight.org/lib/authors/thanissaro/skill-in-questions.pdf
===
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8. Yo ca vassasatam jantu
aggim paricare vane
Ekan ca bhavitattanam
muhuttam api pujaye
Sa y'eva pujana seyyo
yan ce vassasatam hutam. 107.
A MOMENT'S HONOUR TO THE PURE IS BETTER THAN A CENTURY OF FIRE-SACRIFICE
8. Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of fire-sacrifice. 107.
Story
The Venerable Sariputta's nephew was in the habit of slaying a beast monthly in tending the sacrificial fire, expecting rebirth in a heaven as taught by his teacher. The Venerable Sariputta conducted him to the presence of the Buddha, who taught him the right path.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
aggim paricare vane
Ekan ca bhavitattanam
muhuttam api pujaye
Sa y'eva pujana seyyo
yan ce vassasatam hutam. 107.
A MOMENT'S HONOUR TO THE PURE IS BETTER THAN A CENTURY OF FIRE-SACRIFICE
8. Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of fire-sacrifice. 107.
Story
The Venerable Sariputta's nephew was in the habit of slaying a beast monthly in tending the sacrificial fire, expecting rebirth in a heaven as taught by his teacher. The Venerable Sariputta conducted him to the presence of the Buddha, who taught him the right path.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Buddha
Wat Trai Mit Witthayaram Worawihan Buddhist temple, Bangkok, Thailand, famous for its Phra Phuttha Maha Suwana Patimakon, world's biggest pure gold Buddha statue.
🥰1👏1💯1🏆1
9. Yam kinci ittham va hutam va loke
samvaccharam yajetha punnapekho
Sabbam pi tam na catubhagameti
abhivadana ujjugatesu seyyo. 108.
BETTER THAN SACRIFICIAL SLAUGHTER OF ANIMALS IS HONOUR TO THE PURE ONES
9. In this world whatever gift 8 or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright 9 which is excellent. 108.
Story
A friend of the Venerable Sariputta annually made a sacrificial slaughter at great expense. The Buddha convinced him of the right kind of homage.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
samvaccharam yajetha punnapekho
Sabbam pi tam na catubhagameti
abhivadana ujjugatesu seyyo. 108.
BETTER THAN SACRIFICIAL SLAUGHTER OF ANIMALS IS HONOUR TO THE PURE ONES
9. In this world whatever gift 8 or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright 9 which is excellent. 108.
Story
A friend of the Venerable Sariputta annually made a sacrificial slaughter at great expense. The Buddha convinced him of the right kind of homage.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
Telegram
Vajrayana Tantrayana Buddhism
Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
🥰1👏1
Forwarded from Buddha
“There are four persons, ananda, worthy of a stupa. Who are the four? A Tathagata, a Fully Awakened Buddha; a Paccekabuddha; a disciple of the Tathagata who is an Arahant; and a universal monarch (Chakravartin).”
“And why, Ananda, is a stupa for the Tathagata worthy of a stupa? At the thought: ‘This is the stupa of the Tathagata, the Arahant, the Fully Awakened Buddha,’ the hearts of many people are inspired, and they gain in happiness and faith, leading to a good rebirth.”
“And likewise with regard to the other three: a Paccekabuddha, an Arahant disciple of the Tathagata, and a universal monarch. That is why, ananda, there are four persons worthy of a stupa.”
Digha Nikaya, Sutta 16 : Mahaparinibbana Sutta
“And why, Ananda, is a stupa for the Tathagata worthy of a stupa? At the thought: ‘This is the stupa of the Tathagata, the Arahant, the Fully Awakened Buddha,’ the hearts of many people are inspired, and they gain in happiness and faith, leading to a good rebirth.”
“And likewise with regard to the other three: a Paccekabuddha, an Arahant disciple of the Tathagata, and a universal monarch. That is why, ananda, there are four persons worthy of a stupa.”
Digha Nikaya, Sutta 16 : Mahaparinibbana Sutta
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Forwarded from Buddha
Free Buddhism ebook
The Seven Factors of Enlightenment
By Venerable Uda Eriyagama Dhammajiva
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2031-Seven-Factors-of-Awakening_Dhammajiva.pdf
===
The Seven Factors of Enlightenment
By Venerable Uda Eriyagama Dhammajiva
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2031-Seven-Factors-of-Awakening_Dhammajiva.pdf
===
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