Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Nibbana From Every Angle
By Bhikkhu Buddhadasa
“Today, we’ll take a comprehensive look at nibbāna and try to build some understanding of this commonly misunderstood concept. To keep it brief we can limit ourselves to just two main points: the nibbāna that the ordinary individual knows, and that which they don’t. ‘Ordinary individual’ refers to everyday people, those with an everyday level of learning. Putting it bluntly, there’s the nibbāna the ignorant know, and there’s the nibbāna that they don’t know. The first kind, which everyday people know about, is the nibbāna which has almost no meaning at all and isn’t really the concern of Buddhism.”
Free download here:
https://drive.google.com/file/d/1R0LaBNprTV9onioqPB0ZpnkxBmhYeGzL/view?usp=drive_link
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Nibbana From Every Angle
By Bhikkhu Buddhadasa
“Today, we’ll take a comprehensive look at nibbāna and try to build some understanding of this commonly misunderstood concept. To keep it brief we can limit ourselves to just two main points: the nibbāna that the ordinary individual knows, and that which they don’t. ‘Ordinary individual’ refers to everyday people, those with an everyday level of learning. Putting it bluntly, there’s the nibbāna the ignorant know, and there’s the nibbāna that they don’t know. The first kind, which everyday people know about, is the nibbāna which has almost no meaning at all and isn’t really the concern of Buddhism.”
Free download here:
https://drive.google.com/file/d/1R0LaBNprTV9onioqPB0ZpnkxBmhYeGzL/view?usp=drive_link
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Nibbana From Every Angle
By Bhikkhu Buddhadasa
“Today, we’ll take a comprehensive look at nibbāna and try to build some understanding of this commonly misunderstood concept. To keep it brief we can limit ourselves to just two main points: the nibbāna that the ordinary individual knows, and that which they don’t. ‘Ordinary individual’ refers to everyday people, those with an everyday level of learning. Putting it bluntly, there’s the nibbāna the ignorant know, and there’s the nibbāna that they don’t know. The first kind, which everyday people know about, is the nibbāna which has almost no meaning at all and isn’t really the concern of Buddhism.”
Free download here:
https://drive.google.com/file/d/1R0LaBNprTV9onioqPB0ZpnkxBmhYeGzL/view?usp=drive_link
===
Nibbana From Every Angle
By Bhikkhu Buddhadasa
“Today, we’ll take a comprehensive look at nibbāna and try to build some understanding of this commonly misunderstood concept. To keep it brief we can limit ourselves to just two main points: the nibbāna that the ordinary individual knows, and that which they don’t. ‘Ordinary individual’ refers to everyday people, those with an everyday level of learning. Putting it bluntly, there’s the nibbāna the ignorant know, and there’s the nibbāna that they don’t know. The first kind, which everyday people know about, is the nibbāna which has almost no meaning at all and isn’t really the concern of Buddhism.”
Free download here:
https://drive.google.com/file/d/1R0LaBNprTV9onioqPB0ZpnkxBmhYeGzL/view?usp=drive_link
===
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“Mendicants, in some past lives the Realized One was reborn as a human being. ... Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he is golden colored; his skin shines like lustrous gold.
On this it is said:
“Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.
So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold, like Indra, the finest of gods.
If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.
He receives robes, cloth, and the finest garments. if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”
Partial excerpts from DN 30 : Pathikavagga
On this it is said:
“Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.
So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold, like Indra, the finest of gods.
If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.
He receives robes, cloth, and the finest garments. if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”
Partial excerpts from DN 30 : Pathikavagga
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4. Attà hi attano nàtho
ko hi nàtho paro siyà
Attanà' va sudantena
nàtham labhati dullabham. 160.
SELF IS ONE'S REFUGE
4. Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find. 160.
Story
A nun prior to her ordination conceived a child and later gave birth to a son. The King adopted him. Having come of age, the boy became a monk and attained Arahantship. The mother nun could not give up her affection towards her son. One day she casually met him on the street going in quest of alms. She approached him with affection but the son did not return the affection. This unexpected attitude on the part of the son induced her to root out her affection towards him and attain Arahantship. Hearing of her realization the Buddha explained that one's saviour or refuge is oneself.
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Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
ko hi nàtho paro siyà
Attanà' va sudantena
nàtham labhati dullabham. 160.
SELF IS ONE'S REFUGE
4. Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find. 160.
Story
A nun prior to her ordination conceived a child and later gave birth to a son. The King adopted him. Having come of age, the boy became a monk and attained Arahantship. The mother nun could not give up her affection towards her son. One day she casually met him on the street going in quest of alms. She approached him with affection but the son did not return the affection. This unexpected attitude on the part of the son induced her to root out her affection towards him and attain Arahantship. Hearing of her realization the Buddha explained that one's saviour or refuge is oneself.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Viber
Buddha
Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Forwarded from Buddha
Bajra Sandhi monument, a tri mandala structure, Denpasar, Bali, Indonesia.
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. The Buddha said this:
“There are 32 marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. [...] He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
And what are the 32 marks?
He is golden colored; his skin shines like lustrous gold.
Partial excerpts from DN 30 : Lakkhanasutta : Marks of a Great Man
“There are 32 marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. [...] He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
And what are the 32 marks?
He is golden colored; his skin shines like lustrous gold.
Partial excerpts from DN 30 : Lakkhanasutta : Marks of a Great Man
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Forwarded from Buddha
Wat Arun Ratchawararam Ratchawaramahawihan Buddhist temple, Thonburi, on the west bank of the Chao Phraya River, Bangkok, Thailand.
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Abundant Exalted Immeasurable
By Bhikkhu Pasanno
This book is a collection of Ajahn Pasanno’s teachings on the subject of mettā, or loving-kindness in the Buddha’s teachings.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/11/1986-abundant_exalted_immeasurable-Pasanno.pdf
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Abundant Exalted Immeasurable
By Bhikkhu Pasanno
This book is a collection of Ajahn Pasanno’s teachings on the subject of mettā, or loving-kindness in the Buddha’s teachings.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/11/1986-abundant_exalted_immeasurable-Pasanno.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Abundant Exalted Immeasurable
By Bhikkhu Pasanno
This book is a collection of Ajahn Pasanno’s teachings on the subject of mettā, or loving-kindness in the Buddha’s teachings.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/11/1986-abundant_exalted_immeasurable-Pasanno.pdf
===
Abundant Exalted Immeasurable
By Bhikkhu Pasanno
This book is a collection of Ajahn Pasanno’s teachings on the subject of mettā, or loving-kindness in the Buddha’s teachings.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/11/1986-abundant_exalted_immeasurable-Pasanno.pdf
===
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5. Attanà' va katam pàpam
attajam attasambhavam
Abhimanthati dummedham
vajiram v'asmamayam mauim. 161.
ONE IS RESPONSIBLE FOR ONE'S EVIL
5. By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem. 161.
Story
A devout layman, hearing the doctrine throughout the night, was washing his face at a pond in the morning. At that time a thief who was being pursued by others, threw his stolen goods near this man and fled. People, mistaking him for the thief beat the innocent man to death. Hearing the sad story, the Buddha stated that although the man was absolutely innocent he had experienced such a tragic death owing to a past evil Kamma and thereafter the Buddha spoke on self-responsibility.
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Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
attajam attasambhavam
Abhimanthati dummedham
vajiram v'asmamayam mauim. 161.
ONE IS RESPONSIBLE FOR ONE'S EVIL
5. By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem. 161.
Story
A devout layman, hearing the doctrine throughout the night, was washing his face at a pond in the morning. At that time a thief who was being pursued by others, threw his stolen goods near this man and fled. People, mistaking him for the thief beat the innocent man to death. Hearing the sad story, the Buddha stated that although the man was absolutely innocent he had experienced such a tragic death owing to a past evil Kamma and thereafter the Buddha spoke on self-responsibility.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Viber
Words Of The Buddha
Daily teachings from Buddha Dharma
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Forwarded from Buddha
Giant White Buddha statue contains the holy relics, Wat Phra That Pu Jae Buddhist temple, Phrae province, Thailand.
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6. Yassa accantadussãlyam
màluvà sàlam iv' otatam
Karoti so tatha' ttànam
yathà nam icchatã diso. 162.
THE CORRUPT BRING ABOUT THEIR OWN RUIN
6. He who is exceedingly corrupt, like a màluvà creeper strangling a sal tree, does to himself what even an enemy would wish for him. 162.
Story
The Buddha uttered this verse concerning the evil nature of the Venerable Devadatta, who had made several unsuccessful attempts to kill Him.
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Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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màluvà sàlam iv' otatam
Karoti so tatha' ttànam
yathà nam icchatã diso. 162.
THE CORRUPT BRING ABOUT THEIR OWN RUIN
6. He who is exceedingly corrupt, like a màluvà creeper strangling a sal tree, does to himself what even an enemy would wish for him. 162.
Story
The Buddha uttered this verse concerning the evil nature of the Venerable Devadatta, who had made several unsuccessful attempts to kill Him.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Viber
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Dhamma, Kamma and Natural Disasters
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/dhamma-kamma-and-natural-disasters/
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Dhamma, Kamma and Natural Disasters
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/dhamma-kamma-and-natural-disasters/
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Dhamma, Kamma and Natural Disasters
By Bhante Shravasti Dhammika
Buddhism teaches causation, that the whole universe is a web of interrelated causes and effects. There are two types of causation – natural causation and moral causation. Natural causation has nothing to do with people being good or bad, it is simply a matter of the various forces in the universe acting on each other. A rainstorm or crops ripening would be examples of natural causation. Natural causes can of course have an effect on us – being caught in a rainstorm can give us a bad cold. But suffering from a cold has nothing to do with moral or immoral past actions – it would be a natural effect of a natural cause. Moral causation is about how people think, speak and act and how they feel as a result. The Buddha’s teaching of kamma is only concerned with moral causation. Being helpful to someone, having them thank you and feeling happiness because of that; stealing something, getting caught and then experiencing embarrassment or shame, would be examples of moral causation. The person’s happiness or discomfort are a direct result of how they have acted. The person is not being ‘rewarded’ or ‘punished’ for their actions, their happiness or discomfort is simply a result of their actions. Now let us have a look at the recent tsunami in the light of the doctrine of kamma.
Free download available:
https://budblooms.org/dhamma-kamma-and-natural-disasters/
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Dhamma, Kamma and Natural Disasters
By Bhante Shravasti Dhammika
Buddhism teaches causation, that the whole universe is a web of interrelated causes and effects. There are two types of causation – natural causation and moral causation. Natural causation has nothing to do with people being good or bad, it is simply a matter of the various forces in the universe acting on each other. A rainstorm or crops ripening would be examples of natural causation. Natural causes can of course have an effect on us – being caught in a rainstorm can give us a bad cold. But suffering from a cold has nothing to do with moral or immoral past actions – it would be a natural effect of a natural cause. Moral causation is about how people think, speak and act and how they feel as a result. The Buddha’s teaching of kamma is only concerned with moral causation. Being helpful to someone, having them thank you and feeling happiness because of that; stealing something, getting caught and then experiencing embarrassment or shame, would be examples of moral causation. The person’s happiness or discomfort are a direct result of how they have acted. The person is not being ‘rewarded’ or ‘punished’ for their actions, their happiness or discomfort is simply a result of their actions. Now let us have a look at the recent tsunami in the light of the doctrine of kamma.
Free download available:
https://budblooms.org/dhamma-kamma-and-natural-disasters/
===
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When the Realized One understands the supreme perfect awakening. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Partial excerpts from AN 4.127: Paṭhamatathāgataacchariyasutta
Partial excerpts from AN 4.127: Paṭhamatathāgataacchariyasutta
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7. Sukaràni asàdhuni
attano ahitàni ca
Yam 've hitañ ca sàdhuñ ca
tam ve paramadukkaram. 163.
EVIL IS EASY BUT GOOD IS DIFFICULT
7. Easy to do are things that are hard and not beneficial to oneself, but very, very, difficult indeed, to do is that which is beneficial and good. 163.
Story
This verse was uttered by the Buddha when He heard that the Venerable Devadatta has decided to cause a schism in the Order.
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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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attano ahitàni ca
Yam 've hitañ ca sàdhuñ ca
tam ve paramadukkaram. 163.
EVIL IS EASY BUT GOOD IS DIFFICULT
7. Easy to do are things that are hard and not beneficial to oneself, but very, very, difficult indeed, to do is that which is beneficial and good. 163.
Story
This verse was uttered by the Buddha when He heard that the Venerable Devadatta has decided to cause a schism in the Order.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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