Forwarded from Words of the Buddha
The Supreme Dhamma of Unconcoctability
This unusual word holds an important place in the teachings.
By Buddhadasa Bhikkhu
The highest dhamma, the supreme dhamma to be known and realized, is called unconcoctability (atammayatā). I suppose this is a strange word for you; it is unlikely that you’ve heard of it before. Although it appears in the Tipitaka, nobody ever talks about unconcoctability or teaches it. Nonetheless, this is the most important dhamma. Unconcoctability is very powerful because it means that neither positive nor negative can be concocted. With atammayatā (unconcoctability) mind is in a state or condition that nothing can affect or concoct. We call this “unconcoctability.” There is nothing taken or regarded as positive or negative such that it can affect, condition, or concoct thoughts, moods, and reactions in mind. If doubt is finished, there is no concocting. If doubt remains there will be continual concocting via positive and negative and there will not be unconcoctability, the state of being that is so free that positive and negative can never affect or concoct. Usually, there is this condition or that situation concocting, spicing, decorating, and spinning us round. Please aim for the highest freedom wherein positive and negative cannot concoct and stir up mind. That is unconcoctability.
We have checked through the dictionaries of Buddhism that have been published in the West and none of them seem to say anything about unconcoctability (atammayatā). This is really quite surprising, because in the noscriptures this word has an important place. That the Western scholars who compiled these dictionaries have left out this important word shows that their understanding of Buddhism was deficient in this respect. Please do not make the same mistake of overlooking this word unconcoctability and its supreme meaning, which leads us to the highest realization. The state of unconcoctability is the state of mind in which nothing can concoct or create messes of positivity or negativity. With this as your objective, you will meet the new life that is most excellent and peaceful.
When there is unconcoctability as both insight and realization, when life is above all influence of positive and negative, concepts of self and soul cannot arise. Feelings of positive and negative cannot occur in a mind that is unconcoctable. Thoughts of I and mine, he and she, hers and his, cannot happen with unconcoctability. Currently, lacking unconcoctability, we must live with all the problems and distress that come with self and ego, with I and mine, with he and hers. Suffering occurs due to these concepts of self, because we believe we are separate individuals and then this individualism grows into selfishness. Such selfishness inevitably causes suffering in life. Yet we only become selfish because we do not see unconcoctability.
Feelings of positive and negative cannot occur in a mind that is unconcoctable. Thoughts of I and mine, he and she, hers and his, cannot happen with unconcoctability.
When you lack understanding of unconcoctability (atammayatā) and cannot live with a mind free of positive and negative influences, you may travel around the world however many times you wish without ever finding a place to rest. So please consider the “resting place of struggling souls”—unconcoctability. Our lives are constantly embattled and struggling. Desperately searching for a place of peace, they never succeed in finding one. But as soon as you discover unconcoctability here and now, you will be able to find rest and peace in atammayatā.
Do not think of atammayata as something negative or lacking in something important; unconcoctability is beyond positivity and negativity. It is emptiness-reality empty and free of self. This is the resting place of the soul that has struggled without let up, afflicted by disturbance, conflict, and distress. Mind will be free, beyond concocting by positive and negative, beyond all ego and selfishness, unaffected by all things that once disturbed, hurt, and annoyed.
This unusual word holds an important place in the teachings.
By Buddhadasa Bhikkhu
The highest dhamma, the supreme dhamma to be known and realized, is called unconcoctability (atammayatā). I suppose this is a strange word for you; it is unlikely that you’ve heard of it before. Although it appears in the Tipitaka, nobody ever talks about unconcoctability or teaches it. Nonetheless, this is the most important dhamma. Unconcoctability is very powerful because it means that neither positive nor negative can be concocted. With atammayatā (unconcoctability) mind is in a state or condition that nothing can affect or concoct. We call this “unconcoctability.” There is nothing taken or regarded as positive or negative such that it can affect, condition, or concoct thoughts, moods, and reactions in mind. If doubt is finished, there is no concocting. If doubt remains there will be continual concocting via positive and negative and there will not be unconcoctability, the state of being that is so free that positive and negative can never affect or concoct. Usually, there is this condition or that situation concocting, spicing, decorating, and spinning us round. Please aim for the highest freedom wherein positive and negative cannot concoct and stir up mind. That is unconcoctability.
We have checked through the dictionaries of Buddhism that have been published in the West and none of them seem to say anything about unconcoctability (atammayatā). This is really quite surprising, because in the noscriptures this word has an important place. That the Western scholars who compiled these dictionaries have left out this important word shows that their understanding of Buddhism was deficient in this respect. Please do not make the same mistake of overlooking this word unconcoctability and its supreme meaning, which leads us to the highest realization. The state of unconcoctability is the state of mind in which nothing can concoct or create messes of positivity or negativity. With this as your objective, you will meet the new life that is most excellent and peaceful.
When there is unconcoctability as both insight and realization, when life is above all influence of positive and negative, concepts of self and soul cannot arise. Feelings of positive and negative cannot occur in a mind that is unconcoctable. Thoughts of I and mine, he and she, hers and his, cannot happen with unconcoctability. Currently, lacking unconcoctability, we must live with all the problems and distress that come with self and ego, with I and mine, with he and hers. Suffering occurs due to these concepts of self, because we believe we are separate individuals and then this individualism grows into selfishness. Such selfishness inevitably causes suffering in life. Yet we only become selfish because we do not see unconcoctability.
Feelings of positive and negative cannot occur in a mind that is unconcoctable. Thoughts of I and mine, he and she, hers and his, cannot happen with unconcoctability.
When you lack understanding of unconcoctability (atammayatā) and cannot live with a mind free of positive and negative influences, you may travel around the world however many times you wish without ever finding a place to rest. So please consider the “resting place of struggling souls”—unconcoctability. Our lives are constantly embattled and struggling. Desperately searching for a place of peace, they never succeed in finding one. But as soon as you discover unconcoctability here and now, you will be able to find rest and peace in atammayatā.
Do not think of atammayata as something negative or lacking in something important; unconcoctability is beyond positivity and negativity. It is emptiness-reality empty and free of self. This is the resting place of the soul that has struggled without let up, afflicted by disturbance, conflict, and distress. Mind will be free, beyond concocting by positive and negative, beyond all ego and selfishness, unaffected by all things that once disturbed, hurt, and annoyed.
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Forwarded from Words of the Buddha
This is the essence or heart of Buddhism, so please give this word your special attention: unconcoctability.
Under the Bodhi Tree: Buddha’s Original Vision of Dependent Co-arising by Ajahn Buddhadasa.
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Buddhadasa Bhikkhu (1906–1993) was a famous and influential Thai Buddhist philosopher and the founder of Suan Mokkh, the first modern forest monastery in Thailand.
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Words of the Buddha channel:
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Under the Bodhi Tree: Buddha’s Original Vision of Dependent Co-arising by Ajahn Buddhadasa.
===
Buddhadasa Bhikkhu (1906–1993) was a famous and influential Thai Buddhist philosopher and the founder of Suan Mokkh, the first modern forest monastery in Thailand.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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11. Gabbham eke uppajjanti
nirayam pàpakammino
Saggam sugatino yanti
parinibbanti anàsavà. 126.
BIRTH DEPENDS ON ACTIONS
11. Some are born 8 in a womb; evil-doers (are born) in woeful states; 9 the well-conducted go to blissful states; 10 the Undefiled Ones 11 pass away into Nibbàna. 126.
Story
Daily a monk used to visit the house of a lapidary, whose wife prepared alms for him. One day in the presence of the monk a bird that was being reared in the house swallowed a gem when the lapidary had gone inside. The lapidary, not finding the gem, inquired about it of the monk, who denied having taken it. But the lapidary, suspected the monk and mercilessly tortured him. Blood flowed from his body. The bird came to drink the blood. The lapidary kicked the bird and it died. Then the monk revealed what had happened. The lapidary ripped up the stomach of the bird and discovered the gem. He begged pardon from the monk. When the monks inquired the Buddha stated that actions determine birth.
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nirayam pàpakammino
Saggam sugatino yanti
parinibbanti anàsavà. 126.
BIRTH DEPENDS ON ACTIONS
11. Some are born 8 in a womb; evil-doers (are born) in woeful states; 9 the well-conducted go to blissful states; 10 the Undefiled Ones 11 pass away into Nibbàna. 126.
Story
Daily a monk used to visit the house of a lapidary, whose wife prepared alms for him. One day in the presence of the monk a bird that was being reared in the house swallowed a gem when the lapidary had gone inside. The lapidary, not finding the gem, inquired about it of the monk, who denied having taken it. But the lapidary, suspected the monk and mercilessly tortured him. Blood flowed from his body. The bird came to drink the blood. The lapidary kicked the bird and it died. Then the monk revealed what had happened. The lapidary ripped up the stomach of the bird and discovered the gem. He begged pardon from the monk. When the monks inquired the Buddha stated that actions determine birth.
===
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12. Na antaëikkhe na samuddamajjhe
na pabbatànam vivaram pavissa
Na vijjati so jagatippadeso
yatthaññhito muñceyya pàpakammà. 127.
NOBODY IS EXEMPT FROM THE EFFECTS OF EVIL KAMMA
12. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed. 12 127.
Story
Three groups of monks went to see the Buddha. On their way one group saw a flying crow being burnt to death. Another group saw a woman being drowned in mid-ocean. The other group saw seven monks imprisoned in a cave for seven days. All of them wanted to know from the Buddha the reason for these occurrences. The Buddha related that the crow, as a farmer in a previous birth, had burnt a lazy ox to death, the woman had drowned a dog, and the monks, as cowherds in a previous life, had imprisoned an iguana in an anthill for seven days. The Buddha added that no one is exempt from the consequences of his or her past evil deeds.
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na pabbatànam vivaram pavissa
Na vijjati so jagatippadeso
yatthaññhito muñceyya pàpakammà. 127.
NOBODY IS EXEMPT FROM THE EFFECTS OF EVIL KAMMA
12. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed. 12 127.
Story
Three groups of monks went to see the Buddha. On their way one group saw a flying crow being burnt to death. Another group saw a woman being drowned in mid-ocean. The other group saw seven monks imprisoned in a cave for seven days. All of them wanted to know from the Buddha the reason for these occurrences. The Buddha related that the crow, as a farmer in a previous birth, had burnt a lazy ox to death, the woman had drowned a dog, and the monks, as cowherds in a previous life, had imprisoned an iguana in an anthill for seven days. The Buddha added that no one is exempt from the consequences of his or her past evil deeds.
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Free Buddha Dharma ebook
Ten Perfections, The: A Study Guide
By Ajaan Lee Dhammadaro
Free download available:
https://www.accesstoinsight.org/lib/study/perfections.pdf
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Ten Perfections, The: A Study Guide
By Ajaan Lee Dhammadaro
Free download available:
https://www.accesstoinsight.org/lib/study/perfections.pdf
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Free Buddha Dharma ebook
Ten Perfections, The: A Study Guide
By Ajaan Lee Dhammadaro
For people in the modern world facing the issue of how to practice the Dhamma in daily life, the ten perfections provide a useful framework for how to do it. When you view life as an opportunity to develop these ten qualities— generosity, virtue, renunciation, discernment, persistence, endurance, truth, determination, good will, and equanimity—you develop a fruitful attitude toward your daily activities so that any skillful activity or relationship, undertaken wisely and in a balanced way, becomes part of the practice.
The perfections also provide one of the few reliable ways of measuring the accomplishments of one’s life. “Accomplishments” in the realm of work and relationships have a way of turning into dust, but perfections of the character, once developed, are dependable and lasting, carrying one over and beyond the vicissitudes of daily living. Thus they deserve to take high priority in the way we plan our lives. These two facts are reflected in the two etymologies offered for the word perfection (parami): They carry one across to the further shore (para); and they are of foremost (parama) importance in formulating the purpose of one’s life.
Free download available:
https://www.accesstoinsight.org/lib/study/perfections.pdf
===
Ten Perfections, The: A Study Guide
By Ajaan Lee Dhammadaro
For people in the modern world facing the issue of how to practice the Dhamma in daily life, the ten perfections provide a useful framework for how to do it. When you view life as an opportunity to develop these ten qualities— generosity, virtue, renunciation, discernment, persistence, endurance, truth, determination, good will, and equanimity—you develop a fruitful attitude toward your daily activities so that any skillful activity or relationship, undertaken wisely and in a balanced way, becomes part of the practice.
The perfections also provide one of the few reliable ways of measuring the accomplishments of one’s life. “Accomplishments” in the realm of work and relationships have a way of turning into dust, but perfections of the character, once developed, are dependable and lasting, carrying one over and beyond the vicissitudes of daily living. Thus they deserve to take high priority in the way we plan our lives. These two facts are reflected in the two etymologies offered for the word perfection (parami): They carry one across to the further shore (para); and they are of foremost (parama) importance in formulating the purpose of one’s life.
Free download available:
https://www.accesstoinsight.org/lib/study/perfections.pdf
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Forwarded from Buddha
Bhikkhus, there are these five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. What five? Iron, copper, tin, lead, and silver. But when gold is freed from these five defilements, it is malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament one wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—one can achieve one’s purpose.
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
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13. Na antaëikkhe na samuddamajjhe
na pabbatànam vivaram pavissa
Na vijjati so jagatippadeso
yatthaññhitam nappasahetha maccu. 128.
DEATH CANNOT BE OVERCOME
13. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one will not be overcome by death. 128.
Story
King Suppabuddha, princess Yasodharà's father, being angry with the Buddha for having renounced his daughter started harassing him. The Buddha predicted that Suppabuddha would meet with a tragic death. Suppabuddha tried to avert it, but died as predicted by the Buddha.
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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
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na pabbatànam vivaram pavissa
Na vijjati so jagatippadeso
yatthaññhitam nappasahetha maccu. 128.
DEATH CANNOT BE OVERCOME
13. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one will not be overcome by death. 128.
Story
King Suppabuddha, princess Yasodharà's father, being angry with the Buddha for having renounced his daughter started harassing him. The Buddha predicted that Suppabuddha would meet with a tragic death. Suppabuddha tried to avert it, but died as predicted by the Buddha.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
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Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Forwarded from Buddha
Buddha protected by Serpent dragon Naga King Muccalinda as told in Muccalinda Sutta.
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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
Free Buddha Dharma ebook
Modern Truths
By Ekacco Bhikkhu
Modern Truths contains sixteen talks on the Noble Truths plus a talk on how to decide what is and is not a teaching of The Buddha.
The talks were prepared upon the request of devotees at a temple in Penang, Malaysia. All except the talk on the Path-factor Right View and that on the Path-factor Right Intention were also delivered.
Again upon request, all except the talk on the four Noble Truths (‘A Modern Opportunity’, p.1ff), and the one on Right Intention (‘Beauty Is in the Eye of the Blind’ p.263), were published in Penang.
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvbjdQTldzVG9zbEU
===
Modern Truths
By Ekacco Bhikkhu
Modern Truths contains sixteen talks on the Noble Truths plus a talk on how to decide what is and is not a teaching of The Buddha.
The talks were prepared upon the request of devotees at a temple in Penang, Malaysia. All except the talk on the Path-factor Right View and that on the Path-factor Right Intention were also delivered.
Again upon request, all except the talk on the four Noble Truths (‘A Modern Opportunity’, p.1ff), and the one on Right Intention (‘Beauty Is in the Eye of the Blind’ p.263), were published in Penang.
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvbjdQTldzVG9zbEU
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Forwarded from Buddha
Free Buddha Dharma ebook
Modern Truths
By Ekacco Bhikkhu
Modern Truths contains sixteen talks on the Noble Truths plus a talk on how to decide what is and is not a teaching of The Buddha.
The talks were prepared upon the request of devotees at a temple in Penang, Malaysia. All except the talk on the Path-factor Right View and that on the Path-factor Right Intention were also delivered.
Again upon request, all except the talk on the four Noble Truths (‘A Modern Opportunity’, p.1ff), and the one on Right Intention (‘Beauty Is in the Eye of the Blind’ p.263), were published in Penang.
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvbjdQTldzVG9zbEU
===
Modern Truths
By Ekacco Bhikkhu
Modern Truths contains sixteen talks on the Noble Truths plus a talk on how to decide what is and is not a teaching of The Buddha.
The talks were prepared upon the request of devotees at a temple in Penang, Malaysia. All except the talk on the Path-factor Right View and that on the Path-factor Right Intention were also delivered.
Again upon request, all except the talk on the four Noble Truths (‘A Modern Opportunity’, p.1ff), and the one on Right Intention (‘Beauty Is in the Eye of the Blind’ p.263), were published in Penang.
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvbjdQTldzVG9zbEU
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Chapter 10
Danda Vagga
The Rod Or Punishment
(Text and Translation by Ven. Nàrada)
1. Sabbe tasanti dandassa
sabbe bhàyanti maccuno
Attànam upamam katvà
na haneyya na ghàtaye. 129.
KILL NOT
1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. 1 129.
Story
Owing to some provocation, a "band of six monks" assaulted a "band of sixteen monks". The Buddha, hearing of the incident promulgated a rule with regard to violence and uttered this verse.
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Danda Vagga
The Rod Or Punishment
(Text and Translation by Ven. Nàrada)
1. Sabbe tasanti dandassa
sabbe bhàyanti maccuno
Attànam upamam katvà
na haneyya na ghàtaye. 129.
KILL NOT
1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. 1 129.
Story
Owing to some provocation, a "band of six monks" assaulted a "band of sixteen monks". The Buddha, hearing of the incident promulgated a rule with regard to violence and uttered this verse.
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