Forwarded from Buddha
Laykyun Sekkya Big Buddhas, Khatakan Taung, near Monywa, Myanmar is one of the tallest statue in the world depicting Siddhartha Gautama in standing and parinirvana position.
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3. Sukhakàmàni bhutàni
yo daudena vihimsati
Attano sukham esàno
pecca so na labhate sukham. 131.
4. Sukhakàmàni bhutàni
yo daudena na himsati
Attano sukham esàno
pecca so labhate sukham. 132.
MOLEST NONE
3. Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter. 131.
HARM NOT
4. Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter. 132.
Story
The Buddha seeing some children molesting a snake with sticks, advised them to desist.
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
yo daudena vihimsati
Attano sukham esàno
pecca so na labhate sukham. 131.
4. Sukhakàmàni bhutàni
yo daudena na himsati
Attano sukham esàno
pecca so labhate sukham. 132.
MOLEST NONE
3. Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter. 131.
HARM NOT
4. Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter. 132.
Story
The Buddha seeing some children molesting a snake with sticks, advised them to desist.
===
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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Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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5. M'àvoca pharusam kañci
vuttà pañivadeyyu tam
Dukkhà hi sàrambhakathà
pañidaudà phuseyyu tam. 133.
6. Sace neresi attànam
kamso upahato yathà
Esa patto'si nibbànam
sàrambho te na vijjati. 134.
SPEAK NOT HARSHLY
5. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you. 133.
SILENCE YOURSELF
6. If, like a cracked gong, you silence yourself, you have already attained Nibbàna: 2 no vindictiveness will be found in you. 134.
Story
Some monks used abusive language towards another monk, and he retaliated. The Buddha heard about it and spoke on non-retaliation and on the advisability of retaining silence.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
vuttà pañivadeyyu tam
Dukkhà hi sàrambhakathà
pañidaudà phuseyyu tam. 133.
6. Sace neresi attànam
kamso upahato yathà
Esa patto'si nibbànam
sàrambho te na vijjati. 134.
SPEAK NOT HARSHLY
5. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you. 133.
SILENCE YOURSELF
6. If, like a cracked gong, you silence yourself, you have already attained Nibbàna: 2 no vindictiveness will be found in you. 134.
Story
Some monks used abusive language towards another monk, and he retaliated. The Buddha heard about it and spoke on non-retaliation and on the advisability of retaining silence.
===
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
===
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Words of the Buddha
Daily teachings of Buddha Dharma
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Five, Eight and Ten Precepts
By Bhante Shravasti Dhammika
A precept (sikkhapada) is a self-imposed rule or discipline. The moral rules that all Buddhists commit themselves to and try to live by are called the five Precepts (panca sila). They are (1) not to harm living beings, (2) not to steal, (3) not to engage in wrong sexual behaviour, (4) not to lie and (5) not to take alcohol or other intoxicating drugs. In following these Precepts one gradually develops a respect for the life of others, for their property, their dignity, their right to know the truth and a respect for the clarity of one’s own mind. The Buddha called adhering to these Precepts a consideration to others which ‘creates love and respect and which is conducive to helpfulness, non-dispute, harmony and unity’ (A.III,287; M.I.322).
Free download available:
https://budblooms.org/the-five-eight-and-ten-precepts/
===
The Five, Eight and Ten Precepts
By Bhante Shravasti Dhammika
A precept (sikkhapada) is a self-imposed rule or discipline. The moral rules that all Buddhists commit themselves to and try to live by are called the five Precepts (panca sila). They are (1) not to harm living beings, (2) not to steal, (3) not to engage in wrong sexual behaviour, (4) not to lie and (5) not to take alcohol or other intoxicating drugs. In following these Precepts one gradually develops a respect for the life of others, for their property, their dignity, their right to know the truth and a respect for the clarity of one’s own mind. The Buddha called adhering to these Precepts a consideration to others which ‘creates love and respect and which is conducive to helpfulness, non-dispute, harmony and unity’ (A.III,287; M.I.322).
Free download available:
https://budblooms.org/the-five-eight-and-ten-precepts/
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Five, Eight and Ten Precepts
By Bhante Shravasti Dhammika
A precept (sikkhapada) is a self-imposed rule or discipline. The moral rules that all Buddhists commit themselves to and try to live by are called the five Precepts (panca sila). They are (1) not to harm living beings, (2) not to steal, (3) not to engage in wrong sexual behaviour, (4) not to lie and (5) not to take alcohol or other intoxicating drugs. In following these Precepts one gradually develops a respect for the life of others, for their property, their dignity, their right to know the truth and a respect for the clarity of one’s own mind. The Buddha called adhering to these Precepts a consideration to others which ‘creates love and respect and which is conducive to helpfulness, non-dispute, harmony and unity’ (A.III,287; M.I.322).
Free download available:
https://budblooms.org/the-five-eight-and-ten-precepts/
===
The Five, Eight and Ten Precepts
By Bhante Shravasti Dhammika
A precept (sikkhapada) is a self-imposed rule or discipline. The moral rules that all Buddhists commit themselves to and try to live by are called the five Precepts (panca sila). They are (1) not to harm living beings, (2) not to steal, (3) not to engage in wrong sexual behaviour, (4) not to lie and (5) not to take alcohol or other intoxicating drugs. In following these Precepts one gradually develops a respect for the life of others, for their property, their dignity, their right to know the truth and a respect for the clarity of one’s own mind. The Buddha called adhering to these Precepts a consideration to others which ‘creates love and respect and which is conducive to helpfulness, non-dispute, harmony and unity’ (A.III,287; M.I.322).
Free download available:
https://budblooms.org/the-five-eight-and-ten-precepts/
===
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The 7 Factors of Enlightenment
A Sri Lankan Theravada monk on the interconnected factors that lead to awakening
By Bhante Henepola Gunaratana and Veronique Ziegler
The seven factors of enlightenment are practiced for the cultivation of total liberation, arahantship. They are divided into two categories: active factors (investigation, effort, and joy) and passive factors (tranquility, concentration, and equanimity), with mindfulness being the balancing factor between them. Practicing these enlightenment factors develops insight into impermanence and thereby directs the mind to let go of its tendency to cling. Thus, greed fades away. Without greed, anger has no footing. When the mind sees things as they are, that it is inherently impermanent, it is no longer subject to delusion. One thus becomes wise and overcomes ignorance.
The first factor of enlightenment is mindfulness, which can be developed anywhere, anytime, whether sitting on a cushion for meditation, standing, walking, lying down, or having a conversation. We can develop it at any moment and become mindful of the three characteristics of existence—impermanence, unsatisfactoriness, and nonself—and thereby develop clear comprehension.
In order to reveal the truth of the three characteristics of existence, one should take an object of concentration. When selecting a particular domain, its intrinsic characteristics of impermanence, unsatisfactoriness, and nonself must be clear. These objects of investigation are described in the four foundations of mindfulness. To gain insight into the three characteristics of existence, the mind has to remain focused, alert, and ardent. Setting aside greed (attachment) and stress regarding the mind-body complex composed of the five aggregates, we should practice with zest and vigor in order to see the three characteristics of existence in our own body and mind. This requires developing the habit of paying total, undivided, mindful attention to whatever we are doing, whether it be thinking, speaking, or acting, which entails being heedful at every moment. To the extent that we are able to sustain this effort, we gain insight into the nature of impermanence, unsatisfactoriness, and nonself.
As our insight into the three characteristics of existence deepens, we notice their interconnectedness. With insight into impermanence, one gains an understanding of the unsatisfactoriness and nonself inherent to all conditioned phenomena. With an improved comprehension of the nature of dissatisfaction, one understands its connection to impermanence and nonself. In this way, developing discernment into any of the three characteristics of existence leads to a clearer understanding of the other two.
As our insight into the three characteristics of existence deepens, we notice their interconnectedness.
When we practice mindfulness, no matter how brief our practice is, it will all add up over time. It is just like drops of water rolling down from the top of a mountain; eventually the drops produce streams through tributaries, and small streams then grow into more significant rivers. Similarly, every time we practice mindfulness it adds to our total mindfulness factor of enlightenment. Therefore, we shouldn’t think that we have to practice the mindfulness factor of enlightenment all at once, during just one or a few meditation sessions. Every fraction of mindfulness adds up to the mindfulness factor of enlightenment. This is how we can overcome the influxes of sense pleasures, becoming, ignorance, and wrong views, bit by bit.
The second factor of enlightenment is investigation of the dhamma, which is necessary for spiritual progress. This means making the effort to read, discuss, memorize, and reflect on the dhamma. We reflect on the meaning of the words we learn in dhamma books or from our teachers, scrutinize their context, and think about how they apply to our lives and how to put them into practice in order to liberate ourselves from suffering.
A Sri Lankan Theravada monk on the interconnected factors that lead to awakening
By Bhante Henepola Gunaratana and Veronique Ziegler
The seven factors of enlightenment are practiced for the cultivation of total liberation, arahantship. They are divided into two categories: active factors (investigation, effort, and joy) and passive factors (tranquility, concentration, and equanimity), with mindfulness being the balancing factor between them. Practicing these enlightenment factors develops insight into impermanence and thereby directs the mind to let go of its tendency to cling. Thus, greed fades away. Without greed, anger has no footing. When the mind sees things as they are, that it is inherently impermanent, it is no longer subject to delusion. One thus becomes wise and overcomes ignorance.
The first factor of enlightenment is mindfulness, which can be developed anywhere, anytime, whether sitting on a cushion for meditation, standing, walking, lying down, or having a conversation. We can develop it at any moment and become mindful of the three characteristics of existence—impermanence, unsatisfactoriness, and nonself—and thereby develop clear comprehension.
In order to reveal the truth of the three characteristics of existence, one should take an object of concentration. When selecting a particular domain, its intrinsic characteristics of impermanence, unsatisfactoriness, and nonself must be clear. These objects of investigation are described in the four foundations of mindfulness. To gain insight into the three characteristics of existence, the mind has to remain focused, alert, and ardent. Setting aside greed (attachment) and stress regarding the mind-body complex composed of the five aggregates, we should practice with zest and vigor in order to see the three characteristics of existence in our own body and mind. This requires developing the habit of paying total, undivided, mindful attention to whatever we are doing, whether it be thinking, speaking, or acting, which entails being heedful at every moment. To the extent that we are able to sustain this effort, we gain insight into the nature of impermanence, unsatisfactoriness, and nonself.
As our insight into the three characteristics of existence deepens, we notice their interconnectedness. With insight into impermanence, one gains an understanding of the unsatisfactoriness and nonself inherent to all conditioned phenomena. With an improved comprehension of the nature of dissatisfaction, one understands its connection to impermanence and nonself. In this way, developing discernment into any of the three characteristics of existence leads to a clearer understanding of the other two.
As our insight into the three characteristics of existence deepens, we notice their interconnectedness.
When we practice mindfulness, no matter how brief our practice is, it will all add up over time. It is just like drops of water rolling down from the top of a mountain; eventually the drops produce streams through tributaries, and small streams then grow into more significant rivers. Similarly, every time we practice mindfulness it adds to our total mindfulness factor of enlightenment. Therefore, we shouldn’t think that we have to practice the mindfulness factor of enlightenment all at once, during just one or a few meditation sessions. Every fraction of mindfulness adds up to the mindfulness factor of enlightenment. This is how we can overcome the influxes of sense pleasures, becoming, ignorance, and wrong views, bit by bit.
The second factor of enlightenment is investigation of the dhamma, which is necessary for spiritual progress. This means making the effort to read, discuss, memorize, and reflect on the dhamma. We reflect on the meaning of the words we learn in dhamma books or from our teachers, scrutinize their context, and think about how they apply to our lives and how to put them into practice in order to liberate ourselves from suffering.
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In our study of the dhamma we should not adopt an attitude of blind faith but rather be investigative. When we meet with friends to discuss the dhamma, when we ask our teachers about the Buddha’s teachings, or whenever we reflect on the dhamma, we develop our investigation factor of enlightenment. This will lead in turn to the blossoming of wisdom within us.
The third factor of enlightenment is effort. [This includes] the fourfold efforts involved in eradicating influxes: the efforts to prevent and abandon unwholesome states of mind and to arouse and develop wholesome ones. As we exert right effort our successes encourage us and clarity of understanding unfolds in us. We start seeing positive results in ourselves, and this motivates us to increase our efforts. This makes us very glad.
As a result, the fourth factor of enlightenment, joy, develops. Whenever we see the rising and falling of the aggregates, our wisdom, clear understanding, and insight begin to unfold. This too causes joy to arise. As our practice develops, along with investigation and effort, we begin to see how wonderful and marvelous the dhamma is. We understand that it is the key to our liberation from suffering. And seeing that there is a genuine way out of suffering is a great source of joy indeed. This kind of joy has nothing to do with mundane happiness, which comes from excitement. When people have mundane joy, they may hug, kiss, jump up and down, sing, and work themselves up into a tizzy.
Spiritual joy, on the other hand, leads to a calm, relaxed, serene, and composed mind. This is called the tranquility factor of enlightenment. Anytime we see the dhamma for ourselves and feel happy while meditating, discussing, and reading about the dhamma, it is this kind of spiritual joy that we are experiencing. And this joy makes us tranquil, calm, relaxed, and peaceful.
The calm, relaxation, peacefulness, and tranquility resulting from the joy we experience when we attain insight into the dhamma leads to the sixth factor of enlightenment, concentration. With concentration, we are able to see things clearly as they really are, and this brings equanimity to our minds. This is equanimity, the seventh and final factor of enlightenment, a supremely clear and pure state of mind that is attained during meditation.
When the mind gets excited rather than tranquil, the restlessness fetter is present. Restlessness as a hindrance is a negative state, but when we get close to attaining arahantship, it is not negative. Instead it is like trepidation or excitement when we finally see the light at the end of the tunnel after a long effort toward full enlightenment. To calm this excitement down, we employ mindfulness to balance the factors of investigation, effort, and joy with tranquility, concentration, and equanimity. In this way, all the calming factors are brought to mind, thereby enhancing tranquility, concentration, and equanimity.
Dependent Origination in Plain English by Bhante Gunaratana and Veronique Ziegler.
===
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.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
The third factor of enlightenment is effort. [This includes] the fourfold efforts involved in eradicating influxes: the efforts to prevent and abandon unwholesome states of mind and to arouse and develop wholesome ones. As we exert right effort our successes encourage us and clarity of understanding unfolds in us. We start seeing positive results in ourselves, and this motivates us to increase our efforts. This makes us very glad.
As a result, the fourth factor of enlightenment, joy, develops. Whenever we see the rising and falling of the aggregates, our wisdom, clear understanding, and insight begin to unfold. This too causes joy to arise. As our practice develops, along with investigation and effort, we begin to see how wonderful and marvelous the dhamma is. We understand that it is the key to our liberation from suffering. And seeing that there is a genuine way out of suffering is a great source of joy indeed. This kind of joy has nothing to do with mundane happiness, which comes from excitement. When people have mundane joy, they may hug, kiss, jump up and down, sing, and work themselves up into a tizzy.
Spiritual joy, on the other hand, leads to a calm, relaxed, serene, and composed mind. This is called the tranquility factor of enlightenment. Anytime we see the dhamma for ourselves and feel happy while meditating, discussing, and reading about the dhamma, it is this kind of spiritual joy that we are experiencing. And this joy makes us tranquil, calm, relaxed, and peaceful.
The calm, relaxation, peacefulness, and tranquility resulting from the joy we experience when we attain insight into the dhamma leads to the sixth factor of enlightenment, concentration. With concentration, we are able to see things clearly as they really are, and this brings equanimity to our minds. This is equanimity, the seventh and final factor of enlightenment, a supremely clear and pure state of mind that is attained during meditation.
When the mind gets excited rather than tranquil, the restlessness fetter is present. Restlessness as a hindrance is a negative state, but when we get close to attaining arahantship, it is not negative. Instead it is like trepidation or excitement when we finally see the light at the end of the tunnel after a long effort toward full enlightenment. To calm this excitement down, we employ mindfulness to balance the factors of investigation, effort, and joy with tranquility, concentration, and equanimity. In this way, all the calming factors are brought to mind, thereby enhancing tranquility, concentration, and equanimity.
Dependent Origination in Plain English by Bhante Gunaratana and Veronique Ziegler.
===
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.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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7. Yathà daudena gopàlo
gàvo pàceti gocaram
Evam jarà ca maccu ca
àyum pàcenti pàuinam. 135.
DECAY AND DEATH ARE UNIVERSAL
7. As with a staff the herdsmen 3 drives his kine 4 to pasture, 5 even so do old age and death drive out the lives of beings. 135.
Story
In the house of Visàkhà women of varying ages observed the Holy Day. When questioned as to the reason for their pious conduct they gave different replies. Hearing their views, the Buddha spoke on the fleeting nature of life.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
gàvo pàceti gocaram
Evam jarà ca maccu ca
àyum pàcenti pàuinam. 135.
DECAY AND DEATH ARE UNIVERSAL
7. As with a staff the herdsmen 3 drives his kine 4 to pasture, 5 even so do old age and death drive out the lives of beings. 135.
Story
In the house of Visàkhà women of varying ages observed the Holy Day. When questioned as to the reason for their pious conduct they gave different replies. Hearing their views, the Buddha spoke on the fleeting nature of life.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Path to Serenity and Insight – An Explanation of the Buddhist Jhānas（An Explanation of the Buddhist Jhanas)
By Bhante Henepola Gunaratna
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN498.pdf
===
The Path to Serenity and Insight – An Explanation of the Buddhist Jhānas（An Explanation of the Buddhist Jhanas)
By Bhante Henepola Gunaratna
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN498.pdf
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Path to Serenity and Insight – An Explanation of the Buddhist Jhānas（An Explanation of the Buddhist Jhanas)
By Bhante Henepola Gunaratna
In the oldest noscriptures of Theravada Buddhism much attention is given to the jhanas, high levels of meditative attainment distinguished by powerful concentration and purity of mind. Ven. Dr. Gunaratana examines these jhanas within the context of Buddhist teaching as a whole and particularly within the meditation disciplines taught by the Buddha. Beginning with the ethical foundation for meditation, the role of the teacher, the classical subjects of meditation, and the appropriateness of these subjects to individual practitioners, the author traces the practice of meditation to the higher reaches of realization. The eight stages of jhana are individually analyzed and explained in terms of their relation to one another and to the ultimate goal of the teaching.
The author makes the critical distinction between the mundane jhanas and supermundane jhanas, pointing out that the lower four, while leading to various mental powers and psychic attainments, are not necessary to full enlightenment and may be developed or bypassed as the meditator wishes. The author goes on to explain the place of the jhanas among the accomplishments of an arahat and elucidate their usefulness for a dedicated meditator.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN498.pdf
===
The Path to Serenity and Insight – An Explanation of the Buddhist Jhānas（An Explanation of the Buddhist Jhanas)
By Bhante Henepola Gunaratna
In the oldest noscriptures of Theravada Buddhism much attention is given to the jhanas, high levels of meditative attainment distinguished by powerful concentration and purity of mind. Ven. Dr. Gunaratana examines these jhanas within the context of Buddhist teaching as a whole and particularly within the meditation disciplines taught by the Buddha. Beginning with the ethical foundation for meditation, the role of the teacher, the classical subjects of meditation, and the appropriateness of these subjects to individual practitioners, the author traces the practice of meditation to the higher reaches of realization. The eight stages of jhana are individually analyzed and explained in terms of their relation to one another and to the ultimate goal of the teaching.
The author makes the critical distinction between the mundane jhanas and supermundane jhanas, pointing out that the lower four, while leading to various mental powers and psychic attainments, are not necessary to full enlightenment and may be developed or bypassed as the meditator wishes. The author goes on to explain the place of the jhanas among the accomplishments of an arahat and elucidate their usefulness for a dedicated meditator.
Free download available:
https://ftp.budaedu.org/ebooks/pdf/EN498.pdf
===
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8. Atha pàpàni kammàni
karam bàlo na bujjhati
Sehi kammehi dummedho
aggidaddho' va tappati. 136.
THE EVIL-DOER IS CONSUMED BY THE EFFECT OF HIS OWN EVIL
8. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire. 136.
Story
The Arahant Moggallàna saw a Peta in the form of a python. The Buddha related that it was due to his past evil action.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
karam bàlo na bujjhati
Sehi kammehi dummedho
aggidaddho' va tappati. 136.
THE EVIL-DOER IS CONSUMED BY THE EFFECT OF HIS OWN EVIL
8. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire. 136.
Story
The Arahant Moggallàna saw a Peta in the form of a python. The Buddha related that it was due to his past evil action.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
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Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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