14. Yo ca vassasatam jive
apassam udayavyayam
Ekaham jivitam seyyo
passato udayavyayam. 113.
ONE DAY OF EXPERIENCING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE
14. Though one should live a hundred years without comprehending how all things rise and pass away, 11 yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away. 113.
Story
Patacara, lost her husband, her children, her parents and her only brother under tragic circumstances. The Buddha comforted her and she became a nun. One day while she was washing her feet, she noticed how the water flowed away in three stages - some drops of water flowed and subsided close to her, some farther away from her, some still farther away from her. This induced her to meditate on the transiency of life, of which she had personal experience. The Buddha saw her with His Divine Eye and, projecting Himself before her, uttered this stanza. Soon she attained Arahantship.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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===
apassam udayavyayam
Ekaham jivitam seyyo
passato udayavyayam. 113.
ONE DAY OF EXPERIENCING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE
14. Though one should live a hundred years without comprehending how all things rise and pass away, 11 yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away. 113.
Story
Patacara, lost her husband, her children, her parents and her only brother under tragic circumstances. The Buddha comforted her and she became a nun. One day while she was washing her feet, she noticed how the water flowed away in three stages - some drops of water flowed and subsided close to her, some farther away from her, some still farther away from her. This induced her to meditate on the transiency of life, of which she had personal experience. The Buddha saw her with His Divine Eye and, projecting Himself before her, uttered this stanza. Soon she attained Arahantship.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
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Free from the Burden of Holding On
By Ajahn Jayasaro
Part 2 of 3
Logically speaking, if you are intent on the complete eradication of defilements, then when someone acts in an irritating way and you just have to be patient, you should be grateful to them—after all, they are helping you incinerate your defilements. When you find yourself in the position of having to exercise patience, that doesn’t mean you’re not practicing, or that it’s some kind of auxiliary, secondary practice. It’s the heart of practice. But there is a point to be made here: true patience, khanti, is one in which there is no sense of time. If you’re gritting your teeth, thinking, “How many more minutes?” or “When is this going to be over?” then that’s not really khanti. With khanti, there isn’t that sense of time. It is the perfection of patience.
What usually happens when your leg, your knee, or your back starts to hurt during meditation? Do you get depressed? Do you get upset? Do you become anxious? Do you feel averse? What kinds of reactions arise? If those negative reactions habitually arise when you experience a pain in your body while sitting, you can be quite sure that those same reactions arise in your daily life when you must endure something else unpleasant, whether it’s physical or mental. In meditation you are exposing, and looking more clearly at, the complex mental reactions to experiences that take place in daily life, but as if in a laboratory.
Similarly, some meditators are surprisingly afraid of pleasant feelings—afraid of getting carried away with them, afraid of becoming absorbed into them or attached to them. People may experience this to the extent that they hold back from fear of an overwhelming bliss. Sometimes the need to be in control can be even stronger than the movement toward inner peace and happiness. But the path to liberation, the path to the comprehension of suffering, can only be fully followed (and suffering can only be truly understood) by a happy mind, sukba. If you don’t have a happy mind, it’s always “my suffering.” The only way that you can comprehend suffering as a noble truth is when you are not suffering, when you are feeling happy, content, and at ease, at least on the level of vedana. So sukha is part of the path. The meditator, the practitioner, is seeking a wise, intelligent relationship with pleasant feelings—and that means letting go of them. It’s experiencing a pleasant feeling as pleasant feeling: just that much, no more, no less. It’s a beautiful thing—not the highest thing, yet we can appreciate it and make use of it on the path.
Letting go of unpleasant and pleasant feelings doesn’t mean that we have to turn away from them, or to become unfeeling. Far from it. But there’s a sense of awakening to the nature of unpleasant, pleasant, and neutral feelings. For most of us, because of a lack of clarity around feeling, there is constant discontent and unease in the mind. If someone says, “Look, I’m going to give you a bit of unpleasant feeling, just a bit of pain,” would you like that? No. Nobody would. But if the offer is “a little bit of bliss, just a tiny bit of bliss”? Yes, please! That’s a reflection of this movement within the mind.
One of the values of samadhi and the unshakeability of mind that comes about through its development is the enhanced ability to be with things without grasping on to them, to see feeling as feeling, whether pleasant or unpleasant. So if you’re sitting and you’ve got some aches and pains, that doesn’t mean you can’t meditate. This is what it’s about. It’s about coming to dwell more fully, more completely, to awaken to present reality and learn to let go within feeling.
We all have memories, perceptions—this is the khanda of sanna. But often the way we conduct our lives is too conditioned by our perceptions, by our unexamined ideas. I remember once speaking with a monk who was criticizing another monk (yes, even monks do that sometimes). He said, “Oh, monk so-and-so is coming to stay and he’s not a very nice monk.
By Ajahn Jayasaro
Part 2 of 3
Logically speaking, if you are intent on the complete eradication of defilements, then when someone acts in an irritating way and you just have to be patient, you should be grateful to them—after all, they are helping you incinerate your defilements. When you find yourself in the position of having to exercise patience, that doesn’t mean you’re not practicing, or that it’s some kind of auxiliary, secondary practice. It’s the heart of practice. But there is a point to be made here: true patience, khanti, is one in which there is no sense of time. If you’re gritting your teeth, thinking, “How many more minutes?” or “When is this going to be over?” then that’s not really khanti. With khanti, there isn’t that sense of time. It is the perfection of patience.
What usually happens when your leg, your knee, or your back starts to hurt during meditation? Do you get depressed? Do you get upset? Do you become anxious? Do you feel averse? What kinds of reactions arise? If those negative reactions habitually arise when you experience a pain in your body while sitting, you can be quite sure that those same reactions arise in your daily life when you must endure something else unpleasant, whether it’s physical or mental. In meditation you are exposing, and looking more clearly at, the complex mental reactions to experiences that take place in daily life, but as if in a laboratory.
Similarly, some meditators are surprisingly afraid of pleasant feelings—afraid of getting carried away with them, afraid of becoming absorbed into them or attached to them. People may experience this to the extent that they hold back from fear of an overwhelming bliss. Sometimes the need to be in control can be even stronger than the movement toward inner peace and happiness. But the path to liberation, the path to the comprehension of suffering, can only be fully followed (and suffering can only be truly understood) by a happy mind, sukba. If you don’t have a happy mind, it’s always “my suffering.” The only way that you can comprehend suffering as a noble truth is when you are not suffering, when you are feeling happy, content, and at ease, at least on the level of vedana. So sukha is part of the path. The meditator, the practitioner, is seeking a wise, intelligent relationship with pleasant feelings—and that means letting go of them. It’s experiencing a pleasant feeling as pleasant feeling: just that much, no more, no less. It’s a beautiful thing—not the highest thing, yet we can appreciate it and make use of it on the path.
Letting go of unpleasant and pleasant feelings doesn’t mean that we have to turn away from them, or to become unfeeling. Far from it. But there’s a sense of awakening to the nature of unpleasant, pleasant, and neutral feelings. For most of us, because of a lack of clarity around feeling, there is constant discontent and unease in the mind. If someone says, “Look, I’m going to give you a bit of unpleasant feeling, just a bit of pain,” would you like that? No. Nobody would. But if the offer is “a little bit of bliss, just a tiny bit of bliss”? Yes, please! That’s a reflection of this movement within the mind.
One of the values of samadhi and the unshakeability of mind that comes about through its development is the enhanced ability to be with things without grasping on to them, to see feeling as feeling, whether pleasant or unpleasant. So if you’re sitting and you’ve got some aches and pains, that doesn’t mean you can’t meditate. This is what it’s about. It’s about coming to dwell more fully, more completely, to awaken to present reality and learn to let go within feeling.
We all have memories, perceptions—this is the khanda of sanna. But often the way we conduct our lives is too conditioned by our perceptions, by our unexamined ideas. I remember once speaking with a monk who was criticizing another monk (yes, even monks do that sometimes). He said, “Oh, monk so-and-so is coming to stay and he’s not a very nice monk.
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He’s got this bad quality and that bad quality.” And I said, “Oh, you know him very well, do you?”
He said, “Yes, we spent a rains retreat together five years ago.” He had this monk completely worked out, mapped out on the basis of a three-month period five years previously. This is a good example of how we see other human beings as selves, as something fixed and immutable, whereas in fact we are changing beings. There’s nothing fixed, nothing immutable about us at all. And this is particularly the case for those on the path of practice.
In Thailand, and indeed in many countries, fortune tellers and palmists are very popular. But good palmists will refuse to look at the palm of someone who is seriously meditating. They say that when someone starts a meditation practice, all bets are off; one cannot confidently predict the future of someone who has started to practice at the level of sila, samadhi, and panna, the inner-outer practice in simultaneous harmony. A change takes place. The Buddha expressed this beautifully on a number of occasions, saying that when those who were formerly heedless turn away from heedlessness and become heedful—when they embark on the path of practice— they illumine the world like the full moon appearing from behind the clouds. This is perhaps one of the essential and most characteristic of Buddhist teachings: the sense that we can change. Our future is not determined by God or gods or faith or stars. It’s determined by our own actions of body, speech, and mind. If we follow the eightfold path that the Buddha laid down for us, not picking and choosing, then we are capable of taking responsibility for our lives and effecting real, lasting changes.
To make those changes, however, we must first recognize to what extent we are limited by perceptions and memories. We have perceptions of ourselves as being hopeless, useless, inadequate (or perhaps of being capable and brilliant), but in the end these are just perceptions. You buy into an idea of yourself being a certain kind of person, and you dwell on it so much that it becomes a self-evident truth. And then one day in meditation, you suddenly see that it’s just a bubble. It’s just another thought, another perception. It’s just something that arises and passes away.
===
Part 1 of 3:
https://news.1rj.ru/str/wordsofbuddha/4575
Part 2 of 3:
https://news.1rj.ru/str/dhammapadas/3285
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3740
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
He said, “Yes, we spent a rains retreat together five years ago.” He had this monk completely worked out, mapped out on the basis of a three-month period five years previously. This is a good example of how we see other human beings as selves, as something fixed and immutable, whereas in fact we are changing beings. There’s nothing fixed, nothing immutable about us at all. And this is particularly the case for those on the path of practice.
In Thailand, and indeed in many countries, fortune tellers and palmists are very popular. But good palmists will refuse to look at the palm of someone who is seriously meditating. They say that when someone starts a meditation practice, all bets are off; one cannot confidently predict the future of someone who has started to practice at the level of sila, samadhi, and panna, the inner-outer practice in simultaneous harmony. A change takes place. The Buddha expressed this beautifully on a number of occasions, saying that when those who were formerly heedless turn away from heedlessness and become heedful—when they embark on the path of practice— they illumine the world like the full moon appearing from behind the clouds. This is perhaps one of the essential and most characteristic of Buddhist teachings: the sense that we can change. Our future is not determined by God or gods or faith or stars. It’s determined by our own actions of body, speech, and mind. If we follow the eightfold path that the Buddha laid down for us, not picking and choosing, then we are capable of taking responsibility for our lives and effecting real, lasting changes.
To make those changes, however, we must first recognize to what extent we are limited by perceptions and memories. We have perceptions of ourselves as being hopeless, useless, inadequate (or perhaps of being capable and brilliant), but in the end these are just perceptions. You buy into an idea of yourself being a certain kind of person, and you dwell on it so much that it becomes a self-evident truth. And then one day in meditation, you suddenly see that it’s just a bubble. It’s just another thought, another perception. It’s just something that arises and passes away.
===
Part 1 of 3:
https://news.1rj.ru/str/wordsofbuddha/4575
Part 2 of 3:
https://news.1rj.ru/str/dhammapadas/3285
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3740
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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“They adorned the Blessed One’s body with all kinds of ornaments, anointed it with perfumes, and honored it with their bodies—showing respect and reverence. They consecrated the stupa with dances, songs, music, garlands, perfumes, and ointments. After circumambulating the stupa clockwise, they paid homage and departed.”
DN 16: Maha Parinibbana sutta
DN 16: Maha Parinibbana sutta
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Forwarded from Buddha
“Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.....Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
Partial excerpts from SN 35.28 : Ādittasutta
Partial excerpts from SN 35.28 : Ādittasutta
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Forwarded from Buddha
Free from the Burden of Holding On
By Ajahn Jayasaro
Part 3 of 3
Often people come to spiritual practice and meditation, thinking, “I don’t like who I am. I’d like to be a different person.” This idea that you are somebody you don’t really like, and you would like to be somebody else, is mistaken and ultimately frustrating. Instead, when you look closely, your intention should be to see and learn from what is present. Then you will recognize that those ideas of being “somebody” are just things that arise and pass away. There’s nothing substantial to them at all.
You can’t live without perceptions and memories—you have to let go from within them. And you do that by seeing memory and perception as just what they are. It’s just this way. That’s the way the mind is, and that’s all right.
The fourth khandha is sankhara. It’s the khandha of kamma.
We can talk about the five khandhas in different ways. Of the five khandhas, rupa (body), vedana (feelings), sahha (perception), and vihhana (sense experience) are vipaka, the results of kamma in the past. Sankhara khandha, on the other hand, is led by volition. It is the khandha of kamma creation: kusala kammas and akusala kam- mas, wholesome and unwholesome actions. And volition, thought, and intention are the dhammas that we need to let go of.
Here, we make a distinction between kusala and akusala. We let go of certain kinds of volition by refusing to pay attention to them. There are certain volitions, certain trains of thought that are so poisonous that we don’t dare allow the mind to indulge in them at all. When the mind becomes aware that these kinds of poisonous dhammas—thoughts of violence, of hurting or taking advantage of others, for instance—are in the mind, this calls for sharpness, for the warrior-like cutting off of those selfish, lustful, angry, destructive kinds of volitions. Here, the letting go is much more forceful. With the wholesome volitions, meanwhile, it’s a matter of taking them on but not identifying with them. We take on the practices of mindfulness, take on development of loving-kindness, take on the practice of patient endurance, of constant, unremitting effort. These are tasks we take upon ourselves, but without creating a new “self” or a new “being” out of them. Thus we are letting go—we are not allowing our minds to be pulled around by how things “should be.” Once you have an idea of how things should be, you will be affronted or disturbed by all the things that are not that way.
Why do you consider certain people’s behavior to be so offensive? Usually it’s because you have an idea that they shouldn’t be like that. So when the mind dwells on “should” and “shouldn’t,” you’re setting yourself up for suffering. Why shouldn’t people be selfish? Why shouldn’t they be aggressive? Why shouldn’t they do all the terrible things they do? Why not? If their minds are like that, if they look at things like that, have that kind of view, those kinds of values, why not? Such behavior is then perfectly natural. When the causes and conditions are like that, the conduct will be like that.
The more you can see things in terms of causes and conditions, the more you can let go. If somebody speaks very harshly, you see it stems from their way of looking at things. Perhaps they’ve developed that kind of habit; perhaps they’ve always spoken like that. The more you can see the conditions underlying the behavior, the more you can let go.
Where does our sense of uniqueness lie? We say, “This is who I really am. This is what makes me different from everyone else.” That’s where delusion lies. That’s where attachment lies. This neurotic need to be different, to stand out from the crowd or sink into the shadows—these are reactions to the basic need to create a safe haven, a refuge in the wrong place. We look for refuge, for something that is stable, permanent, happy, but we seek it in that which is impermanent and unstable. There is nothing wrong with body, nothing wrong with feelings, perceptions, thoughts, seeing, hearing, tasting, all these things.
By Ajahn Jayasaro
Part 3 of 3
Often people come to spiritual practice and meditation, thinking, “I don’t like who I am. I’d like to be a different person.” This idea that you are somebody you don’t really like, and you would like to be somebody else, is mistaken and ultimately frustrating. Instead, when you look closely, your intention should be to see and learn from what is present. Then you will recognize that those ideas of being “somebody” are just things that arise and pass away. There’s nothing substantial to them at all.
You can’t live without perceptions and memories—you have to let go from within them. And you do that by seeing memory and perception as just what they are. It’s just this way. That’s the way the mind is, and that’s all right.
The fourth khandha is sankhara. It’s the khandha of kamma.
We can talk about the five khandhas in different ways. Of the five khandhas, rupa (body), vedana (feelings), sahha (perception), and vihhana (sense experience) are vipaka, the results of kamma in the past. Sankhara khandha, on the other hand, is led by volition. It is the khandha of kamma creation: kusala kammas and akusala kam- mas, wholesome and unwholesome actions. And volition, thought, and intention are the dhammas that we need to let go of.
Here, we make a distinction between kusala and akusala. We let go of certain kinds of volition by refusing to pay attention to them. There are certain volitions, certain trains of thought that are so poisonous that we don’t dare allow the mind to indulge in them at all. When the mind becomes aware that these kinds of poisonous dhammas—thoughts of violence, of hurting or taking advantage of others, for instance—are in the mind, this calls for sharpness, for the warrior-like cutting off of those selfish, lustful, angry, destructive kinds of volitions. Here, the letting go is much more forceful. With the wholesome volitions, meanwhile, it’s a matter of taking them on but not identifying with them. We take on the practices of mindfulness, take on development of loving-kindness, take on the practice of patient endurance, of constant, unremitting effort. These are tasks we take upon ourselves, but without creating a new “self” or a new “being” out of them. Thus we are letting go—we are not allowing our minds to be pulled around by how things “should be.” Once you have an idea of how things should be, you will be affronted or disturbed by all the things that are not that way.
Why do you consider certain people’s behavior to be so offensive? Usually it’s because you have an idea that they shouldn’t be like that. So when the mind dwells on “should” and “shouldn’t,” you’re setting yourself up for suffering. Why shouldn’t people be selfish? Why shouldn’t they be aggressive? Why shouldn’t they do all the terrible things they do? Why not? If their minds are like that, if they look at things like that, have that kind of view, those kinds of values, why not? Such behavior is then perfectly natural. When the causes and conditions are like that, the conduct will be like that.
The more you can see things in terms of causes and conditions, the more you can let go. If somebody speaks very harshly, you see it stems from their way of looking at things. Perhaps they’ve developed that kind of habit; perhaps they’ve always spoken like that. The more you can see the conditions underlying the behavior, the more you can let go.
Where does our sense of uniqueness lie? We say, “This is who I really am. This is what makes me different from everyone else.” That’s where delusion lies. That’s where attachment lies. This neurotic need to be different, to stand out from the crowd or sink into the shadows—these are reactions to the basic need to create a safe haven, a refuge in the wrong place. We look for refuge, for something that is stable, permanent, happy, but we seek it in that which is impermanent and unstable. There is nothing wrong with body, nothing wrong with feelings, perceptions, thoughts, seeing, hearing, tasting, all these things.
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Forwarded from Buddha
Those things are just that way. But problems arise when we demand, hope, crave for those things to provide that which they cannot provide. What we desperately seek are permanence, happiness, and stability, and those things can only be found in freedom from attachments, from penetrating the four noble truths.
The Buddha didn’t want us to believe in his teachings. This isn’t a belief system. He has given us tools to use to penetrate the nature of our lives, and to align ourselves more and more clearly, more and more authentically, with what is really going on here and now.
So we let go and see what a burden it is to hold on to things—how heavy and limiting and dark it is to hold on to body, feelings, perceptions, all these aggregates, hoping and praying that they will give us something they can never provide.
In the Pali texts we find an interesting pair of words, abamkara and mamankara, that may be translated as “I-making” and “minemaking.” They point to a sense that “I” and “mine” are not inherent in the mind but are created, moment by moment, through ignorance. Letting go within action requires us to learn how to fulfill our responsibilities to ourselves and others without falling into the grasping, frustrating world of “I” and “mine.”
The more we let go, the lighter we feel, the happier we feel. It’s through the happiness of letting go that the mind becomes brave enough, and has the power, to penetrate the way things are. Without that inner stability of concentration, the unhappy mind is weak and scattered. It’s only through the ability to let go of indulgences like thoughts of the past or future, along with the renunciation of very small, rather trivial pleasant feelings, that the mind can penetrate into that which is more profound.
===
Ajahn Jayasaro was ordained as a monk by Ajahn Chah in 1980. From 1997 to 2002 he served as abbot of Wat Pah Nanachat, an international monastery in the Thai Forest Tradition. Currently he lives in a hermitage in central Thailand.
===
Part 1 of 3:
https://news.1rj.ru/str/wordsofbuddha/4575
Part 2 of 3:
https://news.1rj.ru/str/dhammapadas/3285
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3740
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
The Buddha didn’t want us to believe in his teachings. This isn’t a belief system. He has given us tools to use to penetrate the nature of our lives, and to align ourselves more and more clearly, more and more authentically, with what is really going on here and now.
So we let go and see what a burden it is to hold on to things—how heavy and limiting and dark it is to hold on to body, feelings, perceptions, all these aggregates, hoping and praying that they will give us something they can never provide.
In the Pali texts we find an interesting pair of words, abamkara and mamankara, that may be translated as “I-making” and “minemaking.” They point to a sense that “I” and “mine” are not inherent in the mind but are created, moment by moment, through ignorance. Letting go within action requires us to learn how to fulfill our responsibilities to ourselves and others without falling into the grasping, frustrating world of “I” and “mine.”
The more we let go, the lighter we feel, the happier we feel. It’s through the happiness of letting go that the mind becomes brave enough, and has the power, to penetrate the way things are. Without that inner stability of concentration, the unhappy mind is weak and scattered. It’s only through the ability to let go of indulgences like thoughts of the past or future, along with the renunciation of very small, rather trivial pleasant feelings, that the mind can penetrate into that which is more profound.
===
Ajahn Jayasaro was ordained as a monk by Ajahn Chah in 1980. From 1997 to 2002 he served as abbot of Wat Pah Nanachat, an international monastery in the Thai Forest Tradition. Currently he lives in a hermitage in central Thailand.
===
Part 1 of 3:
https://news.1rj.ru/str/wordsofbuddha/4575
Part 2 of 3:
https://news.1rj.ru/str/dhammapadas/3285
Part 3 of 3:
https://news.1rj.ru/str/lorddivinebuddha/3740
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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15. Yo ca vassasatam jive
apassam amatam padam
Ekaham jivitam seyyo
passato amatam padam. 114.
ONE DAY OF PERCEIVING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE
15. Though one should live a hundred years without seeing the Deathless State, 12 yet better, indeed, is a single day's life of one who sees the Deathless State. 114.
Story
A young mother named Kisa Gotami, lost her only child. As she had never come across an instance of death she carried the corpse on her hip believing the child to be ill and searching for a remedy. A wise man directed her to the Buddha who advised her to collect some mustard seed from a household where none had died. She got mustard but found no household where none had died. The Truth dawned upon her. When she returned, the Buddha preached the Dhamma to her. She became a nun. One day she observed the flickering of a lamp and reflected on the impermanence of life. The Buddha projected His image before her and uttered this stanza comparing life to a flickering lamp.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
apassam amatam padam
Ekaham jivitam seyyo
passato amatam padam. 114.
ONE DAY OF PERCEIVING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE
15. Though one should live a hundred years without seeing the Deathless State, 12 yet better, indeed, is a single day's life of one who sees the Deathless State. 114.
Story
A young mother named Kisa Gotami, lost her only child. As she had never come across an instance of death she carried the corpse on her hip believing the child to be ill and searching for a remedy. A wise man directed her to the Buddha who advised her to collect some mustard seed from a household where none had died. She got mustard but found no household where none had died. The Truth dawned upon her. When she returned, the Buddha preached the Dhamma to her. She became a nun. One day she observed the flickering of a lamp and reflected on the impermanence of life. The Buddha projected His image before her and uttered this stanza comparing life to a flickering lamp.
===
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Food of Awakening
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-food-of-awakening/
===
The Food of Awakening
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/the-food-of-awakening/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Food of Awakening
By Bhante Shravasti Dhammika
A great deal of discussion has been given to the last meal the Buddha ate before he passed into final Nirvana. The Mahaparinibbana Sutta specifically records that the blacksmith Cunda offered the Buddha a dish called sukaramaddava and that this was the last thing the Buddha ever ate. The compound sukaramaddava can be translated as boar’s softness or boar’s mildness and it has been translated as ‘tender pork’. However, the meaning of the term is by no means clear.
Free download available:
https://budblooms.org/the-food-of-awakening/
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The Food of Awakening
By Bhante Shravasti Dhammika
A great deal of discussion has been given to the last meal the Buddha ate before he passed into final Nirvana. The Mahaparinibbana Sutta specifically records that the blacksmith Cunda offered the Buddha a dish called sukaramaddava and that this was the last thing the Buddha ever ate. The compound sukaramaddava can be translated as boar’s softness or boar’s mildness and it has been translated as ‘tender pork’. However, the meaning of the term is by no means clear.
Free download available:
https://budblooms.org/the-food-of-awakening/
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16. Yo ca vassasatam jive
apassam dhammamuttamam
Ekaham jivitam seyyo
passato dhammamuttamam. 115.
ONE DAY OF PERCEIVING THE DHAMMA IS BETTER THAN A CENTURY WITHOUT SUCH PERCEPTION
16. Though one should live a hundred years not seeing the Truth Sublime, 13 yet better, indeed, is a single day's life of one who sees the Truth Sublime. 115.
Story
A wealthy widow had several sons and daughters. At the request of the children, who promised to support her she distributed her property amongst them. But the ungrateful children neglected her. Greatly disappointed, she became a nun. constantly she reflected on the Dhamma. The Buddha preached to her on the importance of the Dhamma and she attained Arahantship.
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Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
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apassam dhammamuttamam
Ekaham jivitam seyyo
passato dhammamuttamam. 115.
ONE DAY OF PERCEIVING THE DHAMMA IS BETTER THAN A CENTURY WITHOUT SUCH PERCEPTION
16. Though one should live a hundred years not seeing the Truth Sublime, 13 yet better, indeed, is a single day's life of one who sees the Truth Sublime. 115.
Story
A wealthy widow had several sons and daughters. At the request of the children, who promised to support her she distributed her property amongst them. But the ungrateful children neglected her. Greatly disappointed, she became a nun. constantly she reflected on the Dhamma. The Buddha preached to her on the importance of the Dhamma and she attained Arahantship.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
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Vajrayana Tantrayana Buddhism
Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Symbolic meanings of a stupa:
Structure and the Path to Enlightenment
Base: Represents the earth and the foundation of mindfulness.
Dome: Symbolizes water and the vastness of the cosmos.
Square Harmika: Represents air and the spiritual focus; it holds the relics of the Buddha or other revered figures.
Spire or Pinnacle: Represents fire and the stages of enlightenment.
Umbrella (Chattras): Represents the highest level of spiritual attainment and protection from evil.
Lotus Throne: Symbolizes purity, enlightenment, and detachment from material existence.
Structure and the Path to Enlightenment
Base: Represents the earth and the foundation of mindfulness.
Dome: Symbolizes water and the vastness of the cosmos.
Square Harmika: Represents air and the spiritual focus; it holds the relics of the Buddha or other revered figures.
Spire or Pinnacle: Represents fire and the stages of enlightenment.
Umbrella (Chattras): Represents the highest level of spiritual attainment and protection from evil.
Lotus Throne: Symbolizes purity, enlightenment, and detachment from material existence.
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Forwarded from Buddha
Big Buddha Dordenma, made of bronze and gilded in gold, Kuenselphodrang palace, Thimphu, Bhutan.
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