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
===
Telegram
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
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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
🤩1😍1
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
===
❤1👍1😍1
Forwarded from Buddha
Free Buddhism ebook
The Seven Factors of Enlightenment
By Venerable Uda Eriyagama Dhammajiva
The Seven Factors of Enlightenment, as explained by Uda Eriyagama Dhammajiva, are a set of qualities that, when cultivated, lead to awakening and liberation in Buddhist practice. These factors are: Mindfulness (sati), Investigation of Dhamma (dhamma-vicaya), Energy (viriya), Rapture (pīti), Tranquility (passaddhi), Concentration (samādhi), and Equanimity (upekkhā). They are considered essential for overcoming obstacles and deepening understanding on the path to enlightenment.
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
The Seven Factors of Enlightenment, as explained by Uda Eriyagama Dhammajiva, are a set of qualities that, when cultivated, lead to awakening and liberation in Buddhist practice. These factors are: Mindfulness (sati), Investigation of Dhamma (dhamma-vicaya), Energy (viriya), Rapture (pīti), Tranquility (passaddhi), Concentration (samādhi), and Equanimity (upekkhā). They are considered essential for overcoming obstacles and deepening understanding on the path to enlightenment.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2031-Seven-Factors-of-Awakening_Dhammajiva.pdf
===
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. The Buddha said this:
“There are 32 marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. [...] He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
And what are the 32 marks?
He is golden colored; his skin shines like lustrous gold.
Partial excerpts from DN 30 : Lakkhanasutta : Marks of a Great Man
“There are 32 marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. [...] He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
And what are the 32 marks?
He is golden colored; his skin shines like lustrous gold.
Partial excerpts from DN 30 : Lakkhanasutta : Marks of a Great Man
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10. Abhivadanasilissa
niccam vaddhapacayino
Cattaro dhamma vaddhanti:
ayu vanno sukham balam. 109.
BLESSED INDEED ARE THEY WHO HONOUR THOSE WORTHY OF HONOUR
10. For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength. 109.
Story
Hearing that his son would die in his childhood, a father, as advised by the Buddha, invited the bhikkhus to recite the Scriptural Texts continuously for seven nights and seven days. On the last day the Buddha Himself was present to recite the Sacred Texts. By the power of the Teacher's compassion the child gained longevity. When the monks discussed how the child who would have died in his childhood gained long life through the Buddha's compassion, the Buddha spoke on the blessings that accrue to one who honours the worthy.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
niccam vaddhapacayino
Cattaro dhamma vaddhanti:
ayu vanno sukham balam. 109.
BLESSED INDEED ARE THEY WHO HONOUR THOSE WORTHY OF HONOUR
10. For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength. 109.
Story
Hearing that his son would die in his childhood, a father, as advised by the Buddha, invited the bhikkhus to recite the Scriptural Texts continuously for seven nights and seven days. On the last day the Buddha Himself was present to recite the Sacred Texts. By the power of the Teacher's compassion the child gained longevity. When the monks discussed how the child who would have died in his childhood gained long life through the Buddha's compassion, the Buddha spoke on the blessings that accrue to one who honours the worthy.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Viber
Buddha
Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Forwarded from Buddha
Abhinhapaccavekkhana
Buddha's teachings to think over again and again
Jarā-dhammomhi
jaram anatīto.
Byādhi-dhammomhi
byādhim anatīto.
Maraṇa-dhammomhi
maraṇam anatīto.
Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.
Kammassakomhi
kamma-dāyādo
kamma-yoni
kamma-bandhu
kamma-paṭisaraṇo.
Yam kammam karissāmi kalyāṇam vā pāpakam vā tassa dāyādo
bhavissāmi.
Evam amhehi abhiṇham paccavekkhitabbam.
I am subject to aging;
I have not gone beyond aging.
I am subject to illness;
I have not gone beyond illness.
I am subject to death;
I have not gone beyond death.
I must be separated and parted from all that is dear and pleasing to me.
I am the owner of my karma,
the heir to my karma,
born of my karma,
related to my karma,
and supported by my karma.
Whatever karma I shall do, whether good or bad,
of those I shall be the heir.
Buddha's teachings to think over again and again
Jarā-dhammomhi
jaram anatīto.
Byādhi-dhammomhi
byādhim anatīto.
Maraṇa-dhammomhi
maraṇam anatīto.
Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.
Kammassakomhi
kamma-dāyādo
kamma-yoni
kamma-bandhu
kamma-paṭisaraṇo.
Yam kammam karissāmi kalyāṇam vā pāpakam vā tassa dāyādo
bhavissāmi.
Evam amhehi abhiṇham paccavekkhitabbam.
I am subject to aging;
I have not gone beyond aging.
I am subject to illness;
I have not gone beyond illness.
I am subject to death;
I have not gone beyond death.
I must be separated and parted from all that is dear and pleasing to me.
I am the owner of my karma,
the heir to my karma,
born of my karma,
related to my karma,
and supported by my karma.
Whatever karma I shall do, whether good or bad,
of those I shall be the heir.
❤1🙏1👌1🕊1
Forwarded from Buddha
Getting Started
Bhante Henepola Gunaratana writes that the Buddha’s path extinguishes suffering, but only if we are dedicated to practice. We must confront the roots of resistance and craving right here, right now.
By Bhante Henepola Gunaratana
Rapid technological advances. Increased wealth. Stress. Stable lives and careers come under the pressure of accelerating change. The twenty-first century? No, the sixth century B.C.E.—a time of destructive warfare, economic dislocation, and widespread disruption of established patterns of life, just like today. In conditions similar to ours, the Buddha discovered a path to lasting happiness. His discovery—a step-by-step method of mental training to achieve contentment—is as relevant today as ever.
Putting the Buddha’s discovery into practice is no quick fix. It can take years. The most important qualification at the beginning is a strong desire to change your life by adopting new habits and learning to see the world anew.
Each step along the Buddha’s path to happiness requires practicing mindfulness until it becomes part of your daily life. Mindfulness is a way of training yourself to become aware of things as they really are. With mindfulness as your watchword, you progress through the eight steps laid down by the Buddha more than twenty-five hundred years ago—a gentle, gradual training in how to end dissatisfaction.
Who should undertake this training? Anyone who is tired of being unhappy. “My life is good as it is,” you may think; “I’m happy enough.” There are moments of contentment in any life, moments of pleasure and joy. But what about the other side, the part that you’d rather not think about when things are going well? Tragedy, grief, disappointment, physical pain, melancholy, loneliness, resentment, the nagging feeling that there could be something better. These happen too, don’t they? Our fragile happiness depends on things happening a certain way. But there is something else: a happiness not dependent on conditions. The Buddha taught the way to find this perfect happiness.
If you are willing to do whatever it takes to find your way out of suffering—and it means confronting the roots of resistance and craving right here, right now—you can reach complete success. Even if you are a casual reader, you can benefit from these teachings, so long as you are willing to use those that make sense to you. If you know something to be true, don’t ignore it. Act on it!
That may sound easy, but nothing is more difficult. When you admit to yourself, “I must make this change to be more happy”—not because the Buddha said so, but because your heart recognized a deep truth—you must devote all your energy to making the change. You need strong determination to overcome harmful habits.
But the payoff is happiness—not just for today but for always.
Let’s get started.
On the mountain peak of Jimlung Lungdro:
Namo Guru
Watching—watching the khawo glacier in the upper valley,
the meltwater in the lower valley wasn’t noticed.
It’s too late for cultivation
Watching—watching the clay slopes of Rumbu,
the daisies spread on the valley floor weren’t noticed.
It’s too ate to tend the herds.
Watching—watching the green rushes in the lower valley,
the yellow meadow of the upper valley wasn’t noticed.
It’s too late to gaher the autumn harvest.
Striving—striving for the aims of this life,
the body aging and approaching death wasn’t noticed.
It’s too late to practice the divine Dharma.
—Godrakpa Sonam Gyaltsen (1170-1249)
From Eight Mindful Steps to Happiness: Walking the Buddha’s Path by Henepola Gunaratana.
===
Bhante Henepola Gunaratana is a Buddhist monk from Sri Lanka and the author of Mindfulness in Plain English. He is president of the Bhavana Society in High View, West Virginia, an organization that promotes meditation and monastic life.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Bhante Henepola Gunaratana writes that the Buddha’s path extinguishes suffering, but only if we are dedicated to practice. We must confront the roots of resistance and craving right here, right now.
By Bhante Henepola Gunaratana
Rapid technological advances. Increased wealth. Stress. Stable lives and careers come under the pressure of accelerating change. The twenty-first century? No, the sixth century B.C.E.—a time of destructive warfare, economic dislocation, and widespread disruption of established patterns of life, just like today. In conditions similar to ours, the Buddha discovered a path to lasting happiness. His discovery—a step-by-step method of mental training to achieve contentment—is as relevant today as ever.
Putting the Buddha’s discovery into practice is no quick fix. It can take years. The most important qualification at the beginning is a strong desire to change your life by adopting new habits and learning to see the world anew.
Each step along the Buddha’s path to happiness requires practicing mindfulness until it becomes part of your daily life. Mindfulness is a way of training yourself to become aware of things as they really are. With mindfulness as your watchword, you progress through the eight steps laid down by the Buddha more than twenty-five hundred years ago—a gentle, gradual training in how to end dissatisfaction.
Who should undertake this training? Anyone who is tired of being unhappy. “My life is good as it is,” you may think; “I’m happy enough.” There are moments of contentment in any life, moments of pleasure and joy. But what about the other side, the part that you’d rather not think about when things are going well? Tragedy, grief, disappointment, physical pain, melancholy, loneliness, resentment, the nagging feeling that there could be something better. These happen too, don’t they? Our fragile happiness depends on things happening a certain way. But there is something else: a happiness not dependent on conditions. The Buddha taught the way to find this perfect happiness.
If you are willing to do whatever it takes to find your way out of suffering—and it means confronting the roots of resistance and craving right here, right now—you can reach complete success. Even if you are a casual reader, you can benefit from these teachings, so long as you are willing to use those that make sense to you. If you know something to be true, don’t ignore it. Act on it!
That may sound easy, but nothing is more difficult. When you admit to yourself, “I must make this change to be more happy”—not because the Buddha said so, but because your heart recognized a deep truth—you must devote all your energy to making the change. You need strong determination to overcome harmful habits.
But the payoff is happiness—not just for today but for always.
Let’s get started.
On the mountain peak of Jimlung Lungdro:
Namo Guru
Watching—watching the khawo glacier in the upper valley,
the meltwater in the lower valley wasn’t noticed.
It’s too late for cultivation
Watching—watching the clay slopes of Rumbu,
the daisies spread on the valley floor weren’t noticed.
It’s too ate to tend the herds.
Watching—watching the green rushes in the lower valley,
the yellow meadow of the upper valley wasn’t noticed.
It’s too late to gaher the autumn harvest.
Striving—striving for the aims of this life,
the body aging and approaching death wasn’t noticed.
It’s too late to practice the divine Dharma.
—Godrakpa Sonam Gyaltsen (1170-1249)
From Eight Mindful Steps to Happiness: Walking the Buddha’s Path by Henepola Gunaratana.
===
Bhante Henepola Gunaratana is a Buddhist monk from Sri Lanka and the author of Mindfulness in Plain English. He is president of the Bhavana Society in High View, West Virginia, an organization that promotes meditation and monastic life.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
🙏1💯1🆒1
Forwarded from Buddha
“Pañcime, bhikkhave, ānisaṃsā sappurisaṃ sevato, sappurisasamāsevanāya, sappurisūpadāsanāya. Katame pañca? Saddho hoti, sīlavā hoti, bahussuto hoti, cāgī hoti, paññavā hoti. Ime kho, bhikkhave, pañcānisaṃsā sappurisaṃ sevato, sappurisasamāsevanāya, sappurisūpadāsanāya.”
"Monks, there are these five benefits of associating with a good person, keeping their company, and attending on them. What five? One becomes faithful, virtuous, learned, generous, and wise. These, monks, are the five benefits of associating with a good person."
Mitta Sutta (AN 5.55)
"Monks, there are these five benefits of associating with a good person, keeping their company, and attending on them. What five? One becomes faithful, virtuous, learned, generous, and wise. These, monks, are the five benefits of associating with a good person."
Mitta Sutta (AN 5.55)
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Myth of the Buddha’s Silence
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-myth-of-the-buddhas-silence/
===
The Myth of the Buddha’s Silence
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-myth-of-the-buddhas-silence/
===
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