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.
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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
===
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Buddha
Buddha dharma teachings from the suttas and commentaries
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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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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Myth of the Buddha’s Silence
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-myth-of-the-buddhas-silence/
===
The Myth of the Buddha’s Silence
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-myth-of-the-buddhas-silence/
===
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11. Yo ca vassasatam jive
dussilo asamahito
Ekaham jivitam seyyo
silavantassa jhayino. 110.
A SHORT BUT VIRTUOUS LIFE IS BETTER THAN A LONG BUT IMMORAL LIFE
11. Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative. 110.
Story
Some men in their old age became monks and wished to retire to the forest to meditate. The Buddha, foreseeing a danger, advised them to take with them the young novice Sankicca, an Arahant. A band of thieves, hearing of their presence in the forest, approached them and demanded a monk to be given as a votive offering. All the monks from the most senior to the youngest volunteered to offer their lives. But the young novice obtained their permission to sacrifice his life for the sake of the others. The bandits took him to their lair and made preparations to kill him . The novice quietly attained to Supreme Ecstacy. 10 The ringleader twice tried to kill him with his sword but failed. Awestricken, the ringleader prostrated himself before him, heard the Dhamma and desired to become a monk. All his followers expressed the same desire. The novice ordained them and returned safely to the other monks who were still meditating in the forest. He then took leave of them and going to the Buddha mentioned to Him what happened. The Buddha spoke on the value of a virtuous life.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
dussilo asamahito
Ekaham jivitam seyyo
silavantassa jhayino. 110.
A SHORT BUT VIRTUOUS LIFE IS BETTER THAN A LONG BUT IMMORAL LIFE
11. Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative. 110.
Story
Some men in their old age became monks and wished to retire to the forest to meditate. The Buddha, foreseeing a danger, advised them to take with them the young novice Sankicca, an Arahant. A band of thieves, hearing of their presence in the forest, approached them and demanded a monk to be given as a votive offering. All the monks from the most senior to the youngest volunteered to offer their lives. But the young novice obtained their permission to sacrifice his life for the sake of the others. The bandits took him to their lair and made preparations to kill him . The novice quietly attained to Supreme Ecstacy. 10 The ringleader twice tried to kill him with his sword but failed. Awestricken, the ringleader prostrated himself before him, heard the Dhamma and desired to become a monk. All his followers expressed the same desire. The novice ordained them and returned safely to the other monks who were still meditating in the forest. He then took leave of them and going to the Buddha mentioned to Him what happened. The Buddha spoke on the value of a virtuous life.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Viber
Words Of The Buddha
Daily teachings from Buddha Dharma
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Forwarded from Buddha
In giving food, one gives five things. What five? One gives life, beauty, happiness, strength and intelligence. And in giving these things, one partakes in the qualities of life, beauty, happiness, strength and intelligence, both here and hereafter.
Anguttara Nikaya III 42
Anguttara Nikaya III 42
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In Buddhism, a stupa is a sacred structure that typically contains relics, such as the remains of the Buddha or other revered figures, as well as sacred texts or objects. It is an important symbol of enlightenment and a place of meditation and worship for practitioners.
The word "stupa" comes from the Sanskrit word meaning "heap" or "mound," reflecting its traditional dome-shaped structure. Stupas represent the Buddha’s mind and the path to enlightenment, symbolizing key elements of Buddhist cosmology, such as the five elements (earth, water, fire, air, and space).
Practitioners often walk around a stupa in a clockwise direction, a practice known as circumambulation, as an act of devotion and to accumulate merit. Stupas vary in design and size across different Buddhist traditions, but they universally serve as focal points for spiritual inspiration.
The word "stupa" comes from the Sanskrit word meaning "heap" or "mound," reflecting its traditional dome-shaped structure. Stupas represent the Buddha’s mind and the path to enlightenment, symbolizing key elements of Buddhist cosmology, such as the five elements (earth, water, fire, air, and space).
Practitioners often walk around a stupa in a clockwise direction, a practice known as circumambulation, as an act of devotion and to accumulate merit. Stupas vary in design and size across different Buddhist traditions, but they universally serve as focal points for spiritual inspiration.
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12. Yo ca vassasatam jive
duppanno asamahito
Ekaham jivitam seyyo
pannavantassa jhayino. 111.
A BRIEF LIFE OF WISDOM IS BETTER THAN A LONG LIFE OF STUPIDITY
12. Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative. 111.
Story
A monk, having attained Arahantship in a forest, was coming to see the Buddha. As he was tired he sat on a flat rock and was enwrapt in Jhana ecstasy. Some thieves, having plundered a village, were carrying their boot when they came up to the rock where the monk was seated in meditation. Mistaking him for a tree stump as it was dark they piled their stolen goods on his head and slept. When the day dawned they discovered their mistake and begging pardon from him became monks. With their teacher they came to the Buddha. Hearing of their conversion, the Buddha praised a life of wisdom.
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Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
duppanno asamahito
Ekaham jivitam seyyo
pannavantassa jhayino. 111.
A BRIEF LIFE OF WISDOM IS BETTER THAN A LONG LIFE OF STUPIDITY
12. Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative. 111.
Story
A monk, having attained Arahantship in a forest, was coming to see the Buddha. As he was tired he sat on a flat rock and was enwrapt in Jhana ecstasy. Some thieves, having plundered a village, were carrying their boot when they came up to the rock where the monk was seated in meditation. Mistaking him for a tree stump as it was dark they piled their stolen goods on his head and slept. When the day dawned they discovered their mistake and begging pardon from him became monks. With their teacher they came to the Buddha. Hearing of their conversion, the Buddha praised a life of wisdom.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Viber
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Timeless & True
By Phra Ajaan Fuang Jotiko
Free download available:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_Timeless&True.pdf
===
Timeless & True
By Phra Ajaan Fuang Jotiko
Free download available:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_Timeless&True.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Timeless & True
By Phra Ajaan Fuang Jotiko
Our teachers have laid the basis for our practice, setting out everything, with nothing lacking. The fact that the developments we experience in the practice aren’t complete comes from a lack within ourselves, in our own practice. We haven’t practiced enough to cut things away. We haven’t given the practice our full effort. So let’s take the opportunity today to make an effort, i.e., to fix our mindfulness—each and every one of us—securely on the in-and-out breath. There’s nothing much to it. Each of us has a breath. It’s a meditation theme we already have within ourselves.
We don’t have to go looking for it anywhere else. And there’s no need to doubt as to whether or not it’s true. So let’s come and look within ourselves, observe, investigate, ponder what’s within ourselves. The Buddha knew for himself what was true within himself; and we follow him by practicing in line with his teachings so as to see whether what’s within ourselves is true or false. So try to be as observant as possible within yourself.
This practice is said to be akāliko—timeless. The Buddha’s teachings aretimeless. The fact that there are no developments in our practice is because we have times. The Buddha says, “timeless.” We say there are times. Our times are more than many. Time for this, time for that, times for walking, times for sitting, times for sleeping, times for eating, times for talking—there are lots of them. Our life turns into nothing but times. So now let’s try practicing in a way that it becomes timeless.
The truth will then appear in our minds—each and every one of us. Everything that’s ready to develop is already there. We don’t have to get it from anywhere else.
Awareness itself—the “knowing” in the mind—is already there within us.
Free download available:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_Timeless&True.pdf
===
Timeless & True
By Phra Ajaan Fuang Jotiko
Our teachers have laid the basis for our practice, setting out everything, with nothing lacking. The fact that the developments we experience in the practice aren’t complete comes from a lack within ourselves, in our own practice. We haven’t practiced enough to cut things away. We haven’t given the practice our full effort. So let’s take the opportunity today to make an effort, i.e., to fix our mindfulness—each and every one of us—securely on the in-and-out breath. There’s nothing much to it. Each of us has a breath. It’s a meditation theme we already have within ourselves.
We don’t have to go looking for it anywhere else. And there’s no need to doubt as to whether or not it’s true. So let’s come and look within ourselves, observe, investigate, ponder what’s within ourselves. The Buddha knew for himself what was true within himself; and we follow him by practicing in line with his teachings so as to see whether what’s within ourselves is true or false. So try to be as observant as possible within yourself.
This practice is said to be akāliko—timeless. The Buddha’s teachings aretimeless. The fact that there are no developments in our practice is because we have times. The Buddha says, “timeless.” We say there are times. Our times are more than many. Time for this, time for that, times for walking, times for sitting, times for sleeping, times for eating, times for talking—there are lots of them. Our life turns into nothing but times. So now let’s try practicing in a way that it becomes timeless.
The truth will then appear in our minds—each and every one of us. Everything that’s ready to develop is already there. We don’t have to get it from anywhere else.
Awareness itself—the “knowing” in the mind—is already there within us.
Free download available:
https://www.dhammatalks.org/Archive/Writings/ThaiAjaans/AjaanFuang_Timeless&True.pdf
===
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“But Vaccha, suppose they were to ask you: ‘This fire in front of you that is quenched: in what direction did it go—east, south, west, or north?’ How would you answer?”
“It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”
“In the same way, Vaccha, any form [feeling … perception … choices … consciousness] by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form [feeling … perception … choices … consciousness]. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Partial excerpts from MN 72: Aggivacchasutta
“It doesn’t apply, worthy Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become quenched due to lack of fuel.”
“In the same way, Vaccha, any form [feeling … perception … choices … consciousness] by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form [feeling … perception … choices … consciousness]. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Partial excerpts from MN 72: Aggivacchasutta
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Forwarded from Buddha
Gunung Kawi Buddhist temple and meditation cave, Tampak Siring, Bali, Indonesia.
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13. Yo ca vassasatam jive
kusito hinaviriyo
Ekaham jivitam seyyo
viriyam arabhato dalham. 112.
A BRIEF LIFE OF REFLECTION IS BETTER THAN A LONG LIFE OF NON-REFLECTION
13. Though one should live a hundred years idle and inactive yet better, indeed, is a single day's life of one who makes an intense effort. 112.
Story
A youth of good repute became a monk endowed with faith but, getting disappointed, attempted to kill himself. He tried to cause a serpent to bite him but it did not. Then he took a razor and tried to cut his windpipe. At that moment he reflected on his flawless life, meditated and attained Arahantship. The monks inquired of the Buddha how in an instant he who had attempted to commit suicide could have attained Arahantship. The Buddha spoke in praise of energetic striving.
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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
kusito hinaviriyo
Ekaham jivitam seyyo
viriyam arabhato dalham. 112.
A BRIEF LIFE OF REFLECTION IS BETTER THAN A LONG LIFE OF NON-REFLECTION
13. Though one should live a hundred years idle and inactive yet better, indeed, is a single day's life of one who makes an intense effort. 112.
Story
A youth of good repute became a monk endowed with faith but, getting disappointed, attempted to kill himself. He tried to cause a serpent to bite him but it did not. Then he took a razor and tried to cut his windpipe. At that moment he reflected on his flawless life, meditated and attained Arahantship. The monks inquired of the Buddha how in an instant he who had attempted to commit suicide could have attained Arahantship. The Buddha spoke in praise of energetic striving.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Buddha
As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.
To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.
As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.
I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.
I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.
I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.
Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.
Partial excerpts from Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.
To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.
As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.
I don’t long for death;
I don’t long for life;
I await my time,
aware and mindful.
I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.
I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.
Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.
Partial excerpts from Thag 14.1 Khadiravaniyarevatattheragāthā: Khadiravaniyarevata
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Since I’ve gone forth
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.
I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.
I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.
Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.
Having entered a meditation state without thought,
a disciple of the Buddha
is at that moment blessed
with noble silence.
I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.
I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.
Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.
Thag 14.1 Khadiravaniyarevatattheragāthā
from the lay life to homelessness,
I’m not aware of any intention
that is ignoble and hateful.
I have been aware of loving-kindness,
limitless and well-developed;
gradually consolidated
as it was taught by the Buddha.
I’m friend and comrade to all,
compassionate for all beings!
I develop a mind of love,
always delighting in harmlessness.
Unfaltering, unshakable,
I gladden the mind.
I develop the divine meditation,
which sinners do not cultivate.
Having entered a meditation state without thought,
a disciple of the Buddha
is at that moment blessed
with noble silence.
I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.
I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.
Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I’m liberated in every way.
Thag 14.1 Khadiravaniyarevatattheragāthā
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