Shed passion

& aversion, monks–

as a jasmine would,

its withered flowers.

377
Dhammapada XXV : Monks

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Calmed in body,

calmed in speech,

well-centered & calm,

having disgorged the baits of the world,

a monk is called

thoroughly

calmed.

378
Dhammapada XXV : Monks


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“Mendicants, brahmins and householders are very helpful to you, as they provide you with robes, almsfood, lodgings, and medicines. And you are very helpful to brahmins and householders, as you teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And you reveal a spiritual practice that’s entirely full and pure. That is how this spiritual path is lived supporting each other in order to cross over the flood and make a complete end of suffering.”

“The home-dweller and the mendicants, supporting each other, find success in the true teaching, the supreme sanctuary from the yoke.

The homeless receive requisites from the home-dwellers: robes and lodgings to shelter from harsh conditions.

Relying on the Holy One, home-loving layfolk place faith in the perfected ones, meditators of noble wisdom.

Having practiced the teaching here, the path that goes to a good place, they delight in the heavenly realm.”

Itivuttaka 107 : Bahukarasutta

You yourself

should reprove yourself,

should examine yourself.

As a self-guarded monk

with guarded self,

mindful, you dwell at ease.

379
Dhammapada XXV : Monks


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Free Buddha Dharma ebook

Clarity of Insight
by Venerable Ajahn Chah

Wisdom is a way of living and being, and Ajahn Chah has endeavored to preserve the simple monastic life-style in order that people may study and practice the Dhamma in the present day. Ajahn Chah’s wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, was marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn spoke always from the heart, from the depths of his own meditative experience.

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“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?

5. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.


8. They meditate observing rise and fall in the five grasping aggregates. ‘Such is form [feeling, perception, choices, consciousness] such is the origin of form [feeling, perception, choices, consciousness], such is the ending of form [feeling, perception, choices, consciousness]. This is the eighth cause.

Partial excerpts from AN 8.2 Paññāsutta: Wisdom

Your own self is

your own mainstay.

Your own self is

your own guide.

Therefore you should

watch over yourself–

as a trader, a fine steed.

380
Dhammapada XXV : Monks

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Vayadhamma sankhara, Appamadena sampadetha

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.

Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

These were the Buddha’s last words.

When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati recited this verse:

“All creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.”

Ven. Anuruddha recited this verse:

“There was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the Clear-eyed One was fully quenched.

He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”

SN 6.15: Parinibbānasutta

A monk with a manifold joy,

with faith in the Awakened One’s teaching,

would attain the good state,

the peaceful state:

stilling-of-fabrications ease.

381*
Dhammapada XXV : Monks

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A young monk who strives

in the Awakened One’s teaching,

brightens the world

like the moon set free from a cloud.

382
Dhammapada XXV : Monks

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Having striven, brahman,

cut the stream.

Expel sensual passions.

Knowing the ending of fabrications,

brahman,

you know the Unmade.

383*
Dhammapada XXVI : Brahmans


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===============

Free Buddha Dharma ebook

Buddhist Dictionary
By Venerable Nyanatiloka


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When the brahman has gone

to the beyond of two things,

then all his fetters

go to their end–

he who knows.

384*

Dhammapada XXVI : Brahmans


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================

One whose beyond or

not-beyond or

beyond-&-not-beyond

can’t be found;

unshackled, carefree:

he’s what I call

a brahman.

385*

Dhammapada XXVI : Brahmans


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================

Now, Venerable Bhaddiya, son of the Kaligodhas, used to go to the forest, to the roots of trees & to lonely spots, & while there, cry out: “Oh joy! Oh joy!” Some monks heard him & they thought: “Doubtless, Bhaddiya is discontented with the holy life, seeing as he enjoyed the happiness when he was a royalty.” So those monks went to the Lord & told him of this, & he asked that Bhaddiya come to see him. When he came, the Lord said: “Bhaddiya, is it true as they say that you go to the forest, to the roots of the trees & to lonely spots, & that while there you often utter the cry: ‘Oh joy! Oh joy!’ ”

“It is true, sir.”

“and why do you do this?”

“Formerly, when I enjoyed the happiness of royalty, guards were set inside the palace, outside & even in the area beyond. Yet, although I was well guarded, I lived in fear, I was anxious, trembling & afraid. But now that I lived in the forest, all alone, I am without fear, I am assured, confident & unafraid. That is why I utter the cry: ‘Oh joy! Oh joy!’ ”

Udana 2.10

Sitting silent, dustless,

absorbed in jhana,

his task done, effluents gone,

ultimate goal attained:

he’s what I call

a brahman.

386

Dhammapada XXVI : Brahmans


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================