Forwarded from Words of the Buddha
The bell can help bring the mind back to the body. Because the bell can help us to go back to ourselves, back to the present moment, we consider the bell to be like a bodhisattva, a friend that helps us to wake up to ourselves again. With just three conscious breaths, we can release the tension in our body and mind and return to a cool, clear state of being.
The sound of the bell is the voice of the Buddha calling you back to yourself, back to the present moment, to your true home.
In our tradition, we don’t say “striking” the bell; we say, “inviting the bell to sound.” The person who invites the bell is the bell master. We call the wooden stick that invites the bell, “the inviter.” There are many kinds of bells: big bells that can be heard by the whole village or neighborhood; smaller bells that announce activities and can be heard all over the practice center; the bowl bell in the meditation hall that helps us with the practice of breathing and sitting; and the mini bell, a pocket-sized bell that we can bring along wherever we go.
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The sound of the bell is the voice of the Buddha calling you back to yourself, back to the present moment, to your true home.
In our tradition, we don’t say “striking” the bell; we say, “inviting the bell to sound.” The person who invites the bell is the bell master. We call the wooden stick that invites the bell, “the inviter.” There are many kinds of bells: big bells that can be heard by the whole village or neighborhood; smaller bells that announce activities and can be heard all over the practice center; the bowl bell in the meditation hall that helps us with the practice of breathing and sitting; and the mini bell, a pocket-sized bell that we can bring along wherever we go.
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Is it Really Possible to Transfer of Merit?
The transference of merit is the belief that it is possible to do good and then ‘transfer’ the kammic result (vipāka) of that good to a person who has passed away. This belief is current in all countries where Theravada prevails, is almost universally believed but clearly and seriously contradicts the Buddha’s teachings.
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/is-it-really-possible-to-transfer-of-merit/
===
Is it Really Possible to Transfer of Merit?
The transference of merit is the belief that it is possible to do good and then ‘transfer’ the kammic result (vipāka) of that good to a person who has passed away. This belief is current in all countries where Theravada prevails, is almost universally believed but clearly and seriously contradicts the Buddha’s teachings.
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/is-it-really-possible-to-transfer-of-merit/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Is it Really Possible to Transfer of Merit?
The transference of merit is the belief that it is possible to do good and then ‘transfer’ the kammic result (vipāka) of that good to a person who has passed away. This belief is current in all countries where Theravada prevails, is almost universally believed but clearly and seriously contradicts the Buddha’s teachings.
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/is-it-really-possible-to-transfer-of-merit/
===
Is it Really Possible to Transfer of Merit?
The transference of merit is the belief that it is possible to do good and then ‘transfer’ the kammic result (vipāka) of that good to a person who has passed away. This belief is current in all countries where Theravada prevails, is almost universally believed but clearly and seriously contradicts the Buddha’s teachings.
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/is-it-really-possible-to-transfer-of-merit/
===
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Forwarded from Buddha
Listening to Our Ancestors
Three practices for listening mindfully—to ourselves and others
Thich Nhat Hanh
Part 2 of 2
Inviting the bell to sound, you breathe in and out deeply three times. If you enjoy breathing in and enjoy breathing out, then after three in-breaths and three out-breaths you become relaxed, calm, serene, mindful. You can recite this poem to yourself as you breathe in and out:
Listen, listen.
This wonderful sound brings me back to my true home.
“Listen, listen” means listen with all your heart when you breathe in. “My true home” is life, with all its wonders that are available in the here and the now. If you practice well, the Kingdom of God and the Pure Land of the Buddha will be available whenever you go home to yourself with the sound of the bell.
If we’re solid, awake, free, and mindful, then the sound of the bell that we offer can help people touch what is deepest within them.
Body, speech, and mind in perfect oneness,
I send my heart along with the sound of this bell.
May the hearers awaken from forgetfulness and transcend the path of anxiety and sorrow.
The sound of the bell is the voice of the Buddha calling you back to yourself, back to the present moment, to your true home. Every time you hear it, you touch the buddhanature within you. We take refuge in the present moment, in the island of self. We become more solid, more stable, and suffer less right away.
Listening to Our Inner Child
When we speak of listening with compassion, we usually think of listening to someone else. But we must also listen to the wounded child inside of us. Sometimes the wounded child in us needs all our attention. That little child might emerge from the depths of your consciousness and ask for your attention. If you are mindful, you will hear their voice calling for help. At that moment, instead of paying attention to whatever is in front of you, find a quiet place to go back and tenderly embrace the wounded child. You can talk directly to the child with the language of love, saying, “In the past, I left you alone. I went away from you. Now, I am very sorry. I am going to embrace you.”
You can say, “Darling, I am here for you. I will take good care of you. I know that you suffer so much. I have been so busy. I have neglected you, and now I have learned a way to come back to you.” Listen, and if necessary, you can cry together with that child.
Whenever you need to, you can sit and breathe with the child. “Breathing in, I go back to my wounded child; breathing out, I take good care of my wounded child.”
You have to talk to your child several times a day. Only then can healing take place.
Embracing your child tenderly, you reassure him that you will never let him down again or leave him unattended. The little child has been left alone for so long. That is why you need to begin this practice right away.
If you don’t do it now, when will you do it?
Listening to Our Ancestors’ Voices
With practice, we can see that our wounded child is not only us. Our wounded child may represent several generations.
Our mother may have suffered throughout her life. Our father may have suffered.
Perhaps our parents weren’t able to look after the wounded child in themselves. So, when we’re embracing the wounded child in us, we’re embracing all the wounded children of our past generations. This practice is not a practice for ourselves alone but for numberless generations of ancestors and descendants.
Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to listen and acknowledge it. Go home and be there for all these things.
Our ancestors may not have known how to care for their wounded child within, so they transmitted their wounded child to us. Our practice is to end this cycle. The people around us, our family and friends, may also have a severely wounded child inside. If we’ve managed to help ourselves, we can also help them. When we’ve healed ourselves, our relationships with others become much easier.
Three practices for listening mindfully—to ourselves and others
Thich Nhat Hanh
Part 2 of 2
Inviting the bell to sound, you breathe in and out deeply three times. If you enjoy breathing in and enjoy breathing out, then after three in-breaths and three out-breaths you become relaxed, calm, serene, mindful. You can recite this poem to yourself as you breathe in and out:
Listen, listen.
This wonderful sound brings me back to my true home.
“Listen, listen” means listen with all your heart when you breathe in. “My true home” is life, with all its wonders that are available in the here and the now. If you practice well, the Kingdom of God and the Pure Land of the Buddha will be available whenever you go home to yourself with the sound of the bell.
If we’re solid, awake, free, and mindful, then the sound of the bell that we offer can help people touch what is deepest within them.
Body, speech, and mind in perfect oneness,
I send my heart along with the sound of this bell.
May the hearers awaken from forgetfulness and transcend the path of anxiety and sorrow.
The sound of the bell is the voice of the Buddha calling you back to yourself, back to the present moment, to your true home. Every time you hear it, you touch the buddhanature within you. We take refuge in the present moment, in the island of self. We become more solid, more stable, and suffer less right away.
Listening to Our Inner Child
When we speak of listening with compassion, we usually think of listening to someone else. But we must also listen to the wounded child inside of us. Sometimes the wounded child in us needs all our attention. That little child might emerge from the depths of your consciousness and ask for your attention. If you are mindful, you will hear their voice calling for help. At that moment, instead of paying attention to whatever is in front of you, find a quiet place to go back and tenderly embrace the wounded child. You can talk directly to the child with the language of love, saying, “In the past, I left you alone. I went away from you. Now, I am very sorry. I am going to embrace you.”
You can say, “Darling, I am here for you. I will take good care of you. I know that you suffer so much. I have been so busy. I have neglected you, and now I have learned a way to come back to you.” Listen, and if necessary, you can cry together with that child.
Whenever you need to, you can sit and breathe with the child. “Breathing in, I go back to my wounded child; breathing out, I take good care of my wounded child.”
You have to talk to your child several times a day. Only then can healing take place.
Embracing your child tenderly, you reassure him that you will never let him down again or leave him unattended. The little child has been left alone for so long. That is why you need to begin this practice right away.
If you don’t do it now, when will you do it?
Listening to Our Ancestors’ Voices
With practice, we can see that our wounded child is not only us. Our wounded child may represent several generations.
Our mother may have suffered throughout her life. Our father may have suffered.
Perhaps our parents weren’t able to look after the wounded child in themselves. So, when we’re embracing the wounded child in us, we’re embracing all the wounded children of our past generations. This practice is not a practice for ourselves alone but for numberless generations of ancestors and descendants.
Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to listen and acknowledge it. Go home and be there for all these things.
Our ancestors may not have known how to care for their wounded child within, so they transmitted their wounded child to us. Our practice is to end this cycle. The people around us, our family and friends, may also have a severely wounded child inside. If we’ve managed to help ourselves, we can also help them. When we’ve healed ourselves, our relationships with others become much easier.
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Forwarded from Buddha
There’s more peace and more love in us.
Go back and take care of yourself. Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to listen and acknowledge it. Go home and be there for all these things. Practice mindful walking and mindful breathing. Do everything in mindfulness so you can really be there, so you can love.
From How to Listen (2024) by Thich Nhat Hanh.
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Thich Nhat Hanh (1926–2022) was a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr. He was a pioneer of engaged Buddhism, founded the Plum Village sangha, and popularized mindfulness around the world. He authored over 100 books, founded nine monasteries and dozens of affiliated dharma centers, and inspired thousands of mindfulness communities. This renowned teacher died on January 22, 2022.
===
Part 1 of 2:
https://news.1rj.ru/str/wordsofbuddha/4778
Part 2 of 2:
https://news.1rj.ru/str/lorddivinebuddha/3894
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Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
===
Go back and take care of yourself. Your body needs you, your feelings need you, your perceptions need you. The wounded child in you needs you. Your suffering needs you to listen and acknowledge it. Go home and be there for all these things. Practice mindful walking and mindful breathing. Do everything in mindfulness so you can really be there, so you can love.
From How to Listen (2024) by Thich Nhat Hanh.
===
Thich Nhat Hanh (1926–2022) was a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr. He was a pioneer of engaged Buddhism, founded the Plum Village sangha, and popularized mindfulness around the world. He authored over 100 books, founded nine monasteries and dozens of affiliated dharma centers, and inspired thousands of mindfulness communities. This renowned teacher died on January 22, 2022.
===
Part 1 of 2:
https://news.1rj.ru/str/wordsofbuddha/4778
Part 2 of 2:
https://news.1rj.ru/str/lorddivinebuddha/3894
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Buddha dharma teachings channel:
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8. Vàuijo' va bhayam maggam
appasattho mahaddhano
Visam jãvitukàmo' va
pàpàni parivajjaye. 123.
SHUN EVIL LIKE A PERILOUS PATH
8. Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things. 123.
Story
A merchant, accompanied by many monks, set out with a caravan. Some robbers tried to waylay him but failed in their attempt. The monks left the merchant and went to the Buddha and told Him of the attempt of the robbers. Thereupon the Buddha uttered this verse.
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appasattho mahaddhano
Visam jãvitukàmo' va
pàpàni parivajjaye. 123.
SHUN EVIL LIKE A PERILOUS PATH
8. Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things. 123.
Story
A merchant, accompanied by many monks, set out with a caravan. Some robbers tried to waylay him but failed in their attempt. The monks left the merchant and went to the Buddha and told Him of the attempt of the robbers. Thereupon the Buddha uttered this verse.
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“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
Wat Phrathat Pu Jae Buddhist temple near Huai Mae Toek lake in Phrae province, Thailand.
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9. Pàuimhi ce vauo n'àssa
hareyya pàuinà visam
Nàbbauam visam anveti
natthi pàpam akubbato. 124.
NO EVIL TO THOSE WHO HAVE NO BAD INTENTION
9. If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong. 7 124.
Story
A rich man's daughter, who was a Stream-Winner, fell in love with a hunter owing to past association, and eloped with him. She gave birth to several sons. The wife, although a Sotàpanna, was in the habit of giving bows and arrows to the husband to go hunting. Amongst the monks a question arose whether she committed an evil by doing so. The Buddha explained that she was blameless as she did so in obedience to her husband and having no evil intention.
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hareyya pàuinà visam
Nàbbauam visam anveti
natthi pàpam akubbato. 124.
NO EVIL TO THOSE WHO HAVE NO BAD INTENTION
9. If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong. 7 124.
Story
A rich man's daughter, who was a Stream-Winner, fell in love with a hunter owing to past association, and eloped with him. She gave birth to several sons. The wife, although a Sotàpanna, was in the habit of giving bows and arrows to the husband to go hunting. Amongst the monks a question arose whether she committed an evil by doing so. The Buddha explained that she was blameless as she did so in obedience to her husband and having no evil intention.
===
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Buddha
Theravadin monks circumambulate clockwise or Pradakshina around Borobudur temple, Java island, Indonesia.
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Forwarded from Buddha Dharma books
Free Buddhism ebook
The Breakthrough
Buddhist Meditation as a Means of Liberation
By Ajahn Amaro
Free download here:
https://drive.google.com/file/d/1g3v4wA43rTNiRpmFCeOx_70SLkM2_pAJ/view?usp=drive_link
===
The Breakthrough
Buddhist Meditation as a Means of Liberation
By Ajahn Amaro
Free download here:
https://drive.google.com/file/d/1g3v4wA43rTNiRpmFCeOx_70SLkM2_pAJ/view?usp=drive_link
===
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Forwarded from Buddha Dharma books
Free Buddhism ebook
The Breakthrough
Buddhist Meditation as a Means of Liberation
By Ajahn Amaro
THIS BOOK IS BASED UPON the talks and meditation instructions offered during a thirteen-day retreat at Amaravati, in the summer of 2012. It is intended to be something of a follow up to Finding the Missing Peace, which was published in 2011 and presented as ‘a primer of Buddhist meditation’. The Breakthrough is intended to be a somewhat more specialized toolkit, describing the path of Buddhist meditation in an in-depth way, specifically highlighting the role of wisdom and reflective investigation in the development of insight and thereby psychological freedom.
Free download here:
https://drive.google.com/file/d/1g3v4wA43rTNiRpmFCeOx_70SLkM2_pAJ/view?usp=drive_link
===
The Breakthrough
Buddhist Meditation as a Means of Liberation
By Ajahn Amaro
THIS BOOK IS BASED UPON the talks and meditation instructions offered during a thirteen-day retreat at Amaravati, in the summer of 2012. It is intended to be something of a follow up to Finding the Missing Peace, which was published in 2011 and presented as ‘a primer of Buddhist meditation’. The Breakthrough is intended to be a somewhat more specialized toolkit, describing the path of Buddhist meditation in an in-depth way, specifically highlighting the role of wisdom and reflective investigation in the development of insight and thereby psychological freedom.
Free download here:
https://drive.google.com/file/d/1g3v4wA43rTNiRpmFCeOx_70SLkM2_pAJ/view?usp=drive_link
===
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Buddhanussati, one of the four protective meditation, is recollections of the qualities of the Buddha, namely, araham (the perfect one who has eliminated all the defilements, or someone who has reached the state of great purity and perfection), Sammasambuddho (fully enlightened), Vijjacarana-sampanno (impeccable in conduct and understanding), Sugato (well farer), Lokavidu (the knower of the worlds), Anuttaro purisadamma-sarathi (who is unrivalled in taming those who are untamed), Sattha deva-manussanam (teacher of gods and humans), buddho (awake) and bhagava (the Blessed One).
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10. Yo appaduññhassa narassa dussati
suddhassa posassa anaïganassa
Tam eva bàlam pacceti pàpam
sukhumo rajo pañivàtam' va khitto. 125.
WHO HARMS THE INNOCENT COMES TO GRIEF
10. Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind. 125.
Story
A hunter went hunting with his dogs. On the way he met a monk. The hunter could not bag any game. While returning he met the same monk. He thought that his failure to bag any game was due to having met the monk. So he set his dogs upon him. The innocent monk climbed a tree to save himself. The hunter pierced his soles with his arrows. As the monk was struggling in pain his robe fell upon the hunter, covering him. The dogs; thinking that it was the monk that had fallen, bit him to death. The monk approached the Buddha and wished to know whether he had done any wrong. The Buddha cleared his doubts and described the evil consequences that accrue to one who harms an innocent person.
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===
suddhassa posassa anaïganassa
Tam eva bàlam pacceti pàpam
sukhumo rajo pañivàtam' va khitto. 125.
WHO HARMS THE INNOCENT COMES TO GRIEF
10. Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind. 125.
Story
A hunter went hunting with his dogs. On the way he met a monk. The hunter could not bag any game. While returning he met the same monk. He thought that his failure to bag any game was due to having met the monk. So he set his dogs upon him. The innocent monk climbed a tree to save himself. The hunter pierced his soles with his arrows. As the monk was struggling in pain his robe fell upon the hunter, covering him. The dogs; thinking that it was the monk that had fallen, bit him to death. The monk approached the Buddha and wished to know whether he had done any wrong. The Buddha cleared his doubts and described the evil consequences that accrue to one who harms an innocent person.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
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