A way of action can evolve from that, but the first step is to speak truth, feel truth, live truth.
This is what, by and large, the leaders of the power system do not speak. They do not speak the truth because they don’t feel the truth and don’t live the truth. So the more fundamental extinction we’re facing is the extinction of truth; all the other forms of extinction come under that. The sheer lies, duplicity, and distracting waffle that one is expected to listen to from apparent leaders is staggering. For the most part, very little they say is associated with integrity and compassion and mutual concern. The Earth is being treated as trash, as a product—as something we can mine and frack and douse with chemicals. And as the Earth becomes disposable, we do as well. That’s what it comes down to. Although things aren’t expressed in this way, that’s how much human life is worth to the power system: refugees, asylum seekers, migrants, the homeless, the disempowered, and so forth—they’re all just collateral debris on the margins of the Great Way Forward.
So as we speak the truth, maybe we can also seek truth from the darkness. That truth, I believe, will be spoken in a voice that knows what outrage and grief and fear and despair feel like, because they’ve been felt in the heart. That voice will come from a place of sensitivity, concern, and a willingness to sacrifice some time or money or convenience for the welfare of the planet. However small the sacrifice, the gesture of giving up part of what’s mine must be the gesture that’s made over and over again, on different levels. We have to learn to share with each other and with the rest of planetary life, to allow space for natural habitats, and to extend resources to the biosphere we have abused. This must be the direction that we as individuals encourage ourselves to follow. It is supported by the view that meditation offers, that all things are not “me,” not “mine.” To hold them as such is the cause of suffering.
We must turn on the heart-light, not just the headlight. We’ve learned to cover the heart with selfish attitudes and blind beliefs, and to be disconnected from the heart, from each other, and from truth. So we’ve lost that guiding light. Our thoughts swirl, and we become unbalanced. But when we recognize what’s happening, we can decide, I’ll be aware of selfishness, egocentricity, and bias, and investigate this as a cause of my suffering and your suffering. And then I’ll take the risk to let go of that cause, even a little. This means being wise about the imbalance and dysfunction that condition domination and exploitation and bring about so much misery and death. Breaking out of that must be the way out of suffering.
As I was walking along in the dark the other morning, I recognized that things are not absolutely dark. Even at nighttime, there’s some light that allows you to distinguish the shadows of the trees and the deeper darkness of the sky. The vague starlight makes it more like dusk. Dusk is a wonderful time of transition, when the certainties of our daylight lives are moderated. It’s a time when we can’t go so fast, when we have to listen more closely to what’s around us. When it’s twilight, you can no longer blindly follow your own will. You have to be more aware and alert. When you can’t see clearly, you can’t go at your normal speed. But where are we going anyway? Isn’t it as important, or more important, to go well—to live with integrity and respect? So maybe this twilight time is an opportunity to switch into having more attentiveness and respect for what’s here. When I turned off my light, I didn’t want to disturb the animals and the birds, and I found myself wanting to apologize to them for disturbing their terrain, and for the even greater disturbances that have transpired and continue to transpire on our planet. These are the attitudes that can arise in the period of dusk. That’s where we seem to be at this moment.
This is what, by and large, the leaders of the power system do not speak. They do not speak the truth because they don’t feel the truth and don’t live the truth. So the more fundamental extinction we’re facing is the extinction of truth; all the other forms of extinction come under that. The sheer lies, duplicity, and distracting waffle that one is expected to listen to from apparent leaders is staggering. For the most part, very little they say is associated with integrity and compassion and mutual concern. The Earth is being treated as trash, as a product—as something we can mine and frack and douse with chemicals. And as the Earth becomes disposable, we do as well. That’s what it comes down to. Although things aren’t expressed in this way, that’s how much human life is worth to the power system: refugees, asylum seekers, migrants, the homeless, the disempowered, and so forth—they’re all just collateral debris on the margins of the Great Way Forward.
So as we speak the truth, maybe we can also seek truth from the darkness. That truth, I believe, will be spoken in a voice that knows what outrage and grief and fear and despair feel like, because they’ve been felt in the heart. That voice will come from a place of sensitivity, concern, and a willingness to sacrifice some time or money or convenience for the welfare of the planet. However small the sacrifice, the gesture of giving up part of what’s mine must be the gesture that’s made over and over again, on different levels. We have to learn to share with each other and with the rest of planetary life, to allow space for natural habitats, and to extend resources to the biosphere we have abused. This must be the direction that we as individuals encourage ourselves to follow. It is supported by the view that meditation offers, that all things are not “me,” not “mine.” To hold them as such is the cause of suffering.
We must turn on the heart-light, not just the headlight. We’ve learned to cover the heart with selfish attitudes and blind beliefs, and to be disconnected from the heart, from each other, and from truth. So we’ve lost that guiding light. Our thoughts swirl, and we become unbalanced. But when we recognize what’s happening, we can decide, I’ll be aware of selfishness, egocentricity, and bias, and investigate this as a cause of my suffering and your suffering. And then I’ll take the risk to let go of that cause, even a little. This means being wise about the imbalance and dysfunction that condition domination and exploitation and bring about so much misery and death. Breaking out of that must be the way out of suffering.
As I was walking along in the dark the other morning, I recognized that things are not absolutely dark. Even at nighttime, there’s some light that allows you to distinguish the shadows of the trees and the deeper darkness of the sky. The vague starlight makes it more like dusk. Dusk is a wonderful time of transition, when the certainties of our daylight lives are moderated. It’s a time when we can’t go so fast, when we have to listen more closely to what’s around us. When it’s twilight, you can no longer blindly follow your own will. You have to be more aware and alert. When you can’t see clearly, you can’t go at your normal speed. But where are we going anyway? Isn’t it as important, or more important, to go well—to live with integrity and respect? So maybe this twilight time is an opportunity to switch into having more attentiveness and respect for what’s here. When I turned off my light, I didn’t want to disturb the animals and the birds, and I found myself wanting to apologize to them for disturbing their terrain, and for the even greater disturbances that have transpired and continue to transpire on our planet. These are the attitudes that can arise in the period of dusk. That’s where we seem to be at this moment.
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So what happens now? For the last twenty years or more, the science has been clear that our current lifestyle is having a devastating impact on the planet—and yet this has been mostly ignored. The papers from the Nobel laureates were just filed away. The prognosis was too inconvenient, so it’s been “business as usual.” It’s up to ordinary people, then, to step forward to support the Earth and its inhabitants. Let’s be kind, let’s be compassionate, let’s be moral—and truthful. Let’s accept our fear and work with it, accept our grief and regret and be guided by them. Let’s also accept our rage, but moderate it into quiet strength. And let’s come together. I don’t think there need be a manifesto here, or a great “this-is-the-way-forward” idea. Just be natural. If you’re looking to support nature, be natural. Let light from the heart guide you, because we can gather together around that light.
You’re probably seeing the news reports of the climate change presentations and demonstrations taking place across the world. You see all kinds of people—elderly, middle-aged, and young, nonconformists and businessmen—people who previously wouldn’t have met or shared dinner with each other. I’m heartened to see people rising up to ask for truth. Most of the presenters are not professional speakers or leaders. They have a different voice: there’s no waffle, no promising, no blathering. It’s direct. It has courage and bravely speaks the truth. This is the light of the heart.
At this time, many feel they have to undertake acts of civil disobedience and nonviolent disruption to highlight the need for government action. They are criticized for being disruptive, but when we clear-cut forests and douse the soil with pesticides, that’s even more disruptive—for many species, and for the water and air. When Indigenous people all over the world had their land taken away from them, when their cultures were destroyed so that the colonists and the industrial magnates could exploit their resources—that was disruptive. When they were slaughtered, or subjugated and deprived of dignity and rights because they didn’t fit into the Great Way Forward, that was more than disruptive—it was catastrophic. The destruction of the environment has been sanctioned, even at such cost to our fellow humans. And it’s still going on. Isn’t that disruptive? And as for the future, when the oceans are flooding our cities, when wildfires are incinerating farms and homes, and when the soil can’t produce food, that will be highly disruptive—more so than a delay in getting to work on account of a demonstration blocking the street.
It’s also important to get into what’s left of nature. Really get into it. Walk across a moor for an afternoon—be open to it, whatever the weather. Let yourself be affected by it. Because when you feel nature and adapt to it, when you let it adjust the way you walk, your speed, your directions and plans, then you come to love it. This is your teacher or your mother, and you love it. And what you love deeply, you’ll sacrifice for. You’ll also realize that you didn’t need all the things you’ve been accumulating over the years. We’ve had too much for too long; we’ve been living in a dream, and it’s turning into a nightmare. We have to come out of the dream in order to be whole—and truthful.
May this time wake us up, so that we hear the truth, the ancient truth, that we belong to this Earth—and that we have to look after it, and honor it.
About Ajahn Sucitto
Ajahn Sucitto is a Theravada monk, born in Britain and ordained in Thailand in 1976. He served as abbot of Cittaviveka (Chithurst Buddhist Monastery) in England from 1992 to 2014, and remains based there as a teacher. He co-edits dhamma moon, a website featuring “practice-notes on the joys, struggles, humour and pain of the journey towards truth and freedom.” His latest book, Buddha-Nature, Human Nature is about our environment and the ways in which Buddhism can affect it.
You’re probably seeing the news reports of the climate change presentations and demonstrations taking place across the world. You see all kinds of people—elderly, middle-aged, and young, nonconformists and businessmen—people who previously wouldn’t have met or shared dinner with each other. I’m heartened to see people rising up to ask for truth. Most of the presenters are not professional speakers or leaders. They have a different voice: there’s no waffle, no promising, no blathering. It’s direct. It has courage and bravely speaks the truth. This is the light of the heart.
At this time, many feel they have to undertake acts of civil disobedience and nonviolent disruption to highlight the need for government action. They are criticized for being disruptive, but when we clear-cut forests and douse the soil with pesticides, that’s even more disruptive—for many species, and for the water and air. When Indigenous people all over the world had their land taken away from them, when their cultures were destroyed so that the colonists and the industrial magnates could exploit their resources—that was disruptive. When they were slaughtered, or subjugated and deprived of dignity and rights because they didn’t fit into the Great Way Forward, that was more than disruptive—it was catastrophic. The destruction of the environment has been sanctioned, even at such cost to our fellow humans. And it’s still going on. Isn’t that disruptive? And as for the future, when the oceans are flooding our cities, when wildfires are incinerating farms and homes, and when the soil can’t produce food, that will be highly disruptive—more so than a delay in getting to work on account of a demonstration blocking the street.
It’s also important to get into what’s left of nature. Really get into it. Walk across a moor for an afternoon—be open to it, whatever the weather. Let yourself be affected by it. Because when you feel nature and adapt to it, when you let it adjust the way you walk, your speed, your directions and plans, then you come to love it. This is your teacher or your mother, and you love it. And what you love deeply, you’ll sacrifice for. You’ll also realize that you didn’t need all the things you’ve been accumulating over the years. We’ve had too much for too long; we’ve been living in a dream, and it’s turning into a nightmare. We have to come out of the dream in order to be whole—and truthful.
May this time wake us up, so that we hear the truth, the ancient truth, that we belong to this Earth—and that we have to look after it, and honor it.
About Ajahn Sucitto
Ajahn Sucitto is a Theravada monk, born in Britain and ordained in Thailand in 1976. He served as abbot of Cittaviveka (Chithurst Buddhist Monastery) in England from 1992 to 2014, and remains based there as a teacher. He co-edits dhamma moon, a website featuring “practice-notes on the joys, struggles, humour and pain of the journey towards truth and freedom.” His latest book, Buddha-Nature, Human Nature is about our environment and the ways in which Buddhism can affect it.
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Dhammapada Verse 60
Annatarapurisa Vatthu
Digha jagarato ratti1
digham santassa yojanam2
digho balana samsaro
saddhammam avijanatam.
Verse 60: Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
1. Balavagga: Chapter on the Fool. Bala is the opposita of pandita; it means those who are ignorant, stupid and mentally dull. They cannot think or act right.
2. yojanam/yojana: a measure of length, about twelve miles.
The Story of a Person
While residing at the Jetavana monastery, the Buddha uttered Verse (60) of this book, with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Savatthi, bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas) and arrive back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhi Niraya . Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected.
Annatarapurisa Vatthu
Digha jagarato ratti1
digham santassa yojanam2
digho balana samsaro
saddhammam avijanatam.
Verse 60: Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
1. Balavagga: Chapter on the Fool. Bala is the opposita of pandita; it means those who are ignorant, stupid and mentally dull. They cannot think or act right.
2. yojanam/yojana: a measure of length, about twelve miles.
The Story of a Person
While residing at the Jetavana monastery, the Buddha uttered Verse (60) of this book, with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Savatthi, bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas) and arrive back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhi Niraya . Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected.
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Then King Pasenadi said to the Buddha, "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was close at hand also said, "Venerable Sir, because I had travelled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Combining their two statements, the Buddha spoke in verse as follows:
Verse 60: Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
At the end of the discourse, the young man attained Sotapatti Fruition.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Vajrayana Tantrayana Buddhism channel:
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Combining their two statements, the Buddha spoke in verse as follows:
Verse 60: Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveller who is tired; long is samsara (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
At the end of the discourse, the young man attained Sotapatti Fruition.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
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Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Dhammapada Verse 61
Mahakassapa saddhiviharika Vatthu
Carance nadhigaccheyya
seyyam sadisamattano
ekacariyaram dalham kayira
natthi bale sahayata.
Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
The Story of a Resident Pupil of Thera Mahakassapa
While residing at the Jetavana monastery, the Buddha uttered Verse (61) of this book, with reference to a resident pupil of Thera Mahakassapa.
When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rajagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
Then the Buddha spoke in verse as follows:
Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
At the end of the discourse, the bhikkhu from Rajagaha attained Sotapatti Fruition.
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
Mahakassapa saddhiviharika Vatthu
Carance nadhigaccheyya
seyyam sadisamattano
ekacariyaram dalham kayira
natthi bale sahayata.
Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
The Story of a Resident Pupil of Thera Mahakassapa
While residing at the Jetavana monastery, the Buddha uttered Verse (61) of this book, with reference to a resident pupil of Thera Mahakassapa.
When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rajagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
Then the Buddha spoke in verse as follows:
Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
At the end of the discourse, the bhikkhu from Rajagaha attained Sotapatti Fruition.
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
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Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Dhammapada Verse 62
Anandasetthi Vatthu
Putta1 ma'tthi dhanam ma' tthi
iti balo vihannati
atta hi attano natthi
kuto putta kuto dhanam.
Verse 62: "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
1. putta: sons also means both son and daughter.
The Story of Ananda, the Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (62) of this book, with reference to a miserly rich man, named Ananda.
There was once a very wealthy man named Ananda in Savatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mulasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow. Otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ananda, the rich man, was reborn in a village of beggars, not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy could go out by himself, his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. So he went into the house. When the sons of his son Mulasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
Then the Buddha spoke in verse as follows:
Verse 62: "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
Words of the Buddha channel:
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====================
Anandasetthi Vatthu
Putta1 ma'tthi dhanam ma' tthi
iti balo vihannati
atta hi attano natthi
kuto putta kuto dhanam.
Verse 62: "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
1. putta: sons also means both son and daughter.
The Story of Ananda, the Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (62) of this book, with reference to a miserly rich man, named Ananda.
There was once a very wealthy man named Ananda in Savatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mulasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow. Otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ananda, the rich man, was reborn in a village of beggars, not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy could go out by himself, his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. So he went into the house. When the sons of his son Mulasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
Then the Buddha spoke in verse as follows:
Verse 62: "I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
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Dhammapada Verse 63
Ganthibhedakacora Vatthu
Ya balo mannati balyam
panditovapi tena so
balo ca panditamani
sa ve baloti vuccati.
Verse 63: The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
The Story of Two Pick-Pockets
While residing at the Jetavana monastery, the Buddha uttered Verse (63) of this book, with reference to two pick-pockets.
On one occasion, two pick-pockets joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition. However, the second thief did not attend to the discourse as he was bent on stealing only; and he managed to snatch a small sum of money from one of the lay-disciples. After the discourse they went back and cooked their meal at the house of the second thief, the one who managed to get some money. The wife of the second thief taunted the first thief, "You are so wise, you don't even have anything to cook at your house." Hearing this remark, the first thief thought to himself, "This one is so foolish that she thinks she is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
To the man, the Buddha spoke in verse as follows:
Verse 63: The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
At the end of the discourse, all the relatives of the man attained Sotapatti Fruition.
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Ganthibhedakacora Vatthu
Ya balo mannati balyam
panditovapi tena so
balo ca panditamani
sa ve baloti vuccati.
Verse 63: The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
The Story of Two Pick-Pockets
While residing at the Jetavana monastery, the Buddha uttered Verse (63) of this book, with reference to two pick-pockets.
On one occasion, two pick-pockets joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition. However, the second thief did not attend to the discourse as he was bent on stealing only; and he managed to snatch a small sum of money from one of the lay-disciples. After the discourse they went back and cooked their meal at the house of the second thief, the one who managed to get some money. The wife of the second thief taunted the first thief, "You are so wise, you don't even have anything to cook at your house." Hearing this remark, the first thief thought to himself, "This one is so foolish that she thinks she is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
To the man, the Buddha spoke in verse as follows:
Verse 63: The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
At the end of the discourse, all the relatives of the man attained Sotapatti Fruition.
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Hemavata Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Hemavata Sutta is the second sermon delivered by Lord Buddha on the night, also the first sermon ‘Dhammacakka Sutta’ was preached to five ascetics after the attainment of Buddhahood. Lord Buddha became enlightened on full moon day of Kason (May) of 623 BC and these two sermons were delivered on full moon day of Waso (July) in the same year, which is 2368 years ago.
Free download available:
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=============
Hemavata Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Hemavata Sutta is the second sermon delivered by Lord Buddha on the night, also the first sermon ‘Dhammacakka Sutta’ was preached to five ascetics after the attainment of Buddhahood. Lord Buddha became enlightened on full moon day of Kason (May) of 623 BC and these two sermons were delivered on full moon day of Waso (July) in the same year, which is 2368 years ago.
Free download available:
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=============
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Dhammapada Verse 64
Udayitthera Vatthu
Yavajivampi ce balo
panditam payirupasati
na so dhammam vijanati
dabbi suparasam yatha.
Verse 64: A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
The Story of Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse (64) of this book, with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (khandhas). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects).
To them, the Buddha spoke in verse as follows:
Verse 64: A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
At the end of the discourse, all the visiting bhikkhus attained arahatship.
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Udayitthera Vatthu
Yavajivampi ce balo
panditam payirupasati
na so dhammam vijanati
dabbi suparasam yatha.
Verse 64: A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
The Story of Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse (64) of this book, with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (khandhas). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects).
To them, the Buddha spoke in verse as follows:
Verse 64: A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
At the end of the discourse, all the visiting bhikkhus attained arahatship.
Buddha dharma teachings channel:
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What Buddhist Believe
By Venerable K. Sri Dhammananda
This book is written with a specific aim in mind: to introduce the original teaching clearly and without recourse to exaggeration, cultural implications or disparaging of particular schools of Buddhism, so that the reader can understand the Buddha Dhamma its modern context. There is a growing interest in Buddhism the world over because many informed people have grown rather weary of religious dogmatism and superstition, on one hand, and greed and selfishness arising from materialism, on the other. Buddhism can teach humanity to walk the Middle Path of moderation and have a better understanding on how to lead a richer life of peace and happiness.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN049.pdf
=============
What Buddhist Believe
By Venerable K. Sri Dhammananda
This book is written with a specific aim in mind: to introduce the original teaching clearly and without recourse to exaggeration, cultural implications or disparaging of particular schools of Buddhism, so that the reader can understand the Buddha Dhamma its modern context. There is a growing interest in Buddhism the world over because many informed people have grown rather weary of religious dogmatism and superstition, on one hand, and greed and selfishness arising from materialism, on the other. Buddhism can teach humanity to walk the Middle Path of moderation and have a better understanding on how to lead a richer life of peace and happiness.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN049.pdf
=============
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The Five Mindfulness Trainings
by Thich Nhat Hanh
The five mindfulness trainings are an expression of the five precepts, the core of Buddhist ethics. Thich Nhat Hanh offers a down-to-earth method of practicing mindfulness in daily life.
The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.
1. Reverence For Life
Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.
2. True Happiness
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.
3. True Love
Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.
4. Loving Speech and Deep Listening
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations.
by Thich Nhat Hanh
The five mindfulness trainings are an expression of the five precepts, the core of Buddhist ethics. Thich Nhat Hanh offers a down-to-earth method of practicing mindfulness in daily life.
The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.
1. Reverence For Life
Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.
2. True Happiness
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.
3. True Love
Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.
4. Loving Speech and Deep Listening
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations.
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Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.
5. Nourishment and Healing
Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.
About Thich Nhat Hanh
Thich Nhat Hanh (1926-2022) was a renowned Zen teacher and poet, the founder of the Engaged Buddhist movement, and the founder of nine monastic communities, including Plum Village Monastery in France. He was also the author of At Home in the World, The Other Shore, and more than a hundred other books that have sold millions of copies worldwide.
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
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5. Nourishment and Healing
Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.
About Thich Nhat Hanh
Thich Nhat Hanh (1926-2022) was a renowned Zen teacher and poet, the founder of the Engaged Buddhist movement, and the founder of nine monastic communities, including Plum Village Monastery in France. He was also the author of At Home in the World, The Other Shore, and more than a hundred other books that have sold millions of copies worldwide.
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Dhammapada Verse 65
Timsapaveyyakabhikkhu Vatthu
Muhuttamapi ce vinnu
panditam payirupasati
khippam dhammam vijanati
jivha suparasam yatha.
Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
The Story of Thirty Bhikkhus from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse (65) of this book, with reference to thirty bhikkhus from Paveyyaka.
Thirty youths from Paveyyaka were, on one occasion, enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha on the way. As the Buddha delivered them a discourse the youths attained Sotapatti Fruition, and all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahatship.
When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them in verse, as follows:
Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
Words of the Buddha channel:
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====================
Timsapaveyyakabhikkhu Vatthu
Muhuttamapi ce vinnu
panditam payirupasati
khippam dhammam vijanati
jivha suparasam yatha.
Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
The Story of Thirty Bhikkhus from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse (65) of this book, with reference to thirty bhikkhus from Paveyyaka.
Thirty youths from Paveyyaka were, on one occasion, enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha on the way. As the Buddha delivered them a discourse the youths attained Sotapatti Fruition, and all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahatship.
When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them in verse, as follows:
Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
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