I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There Ven. Sariputta addressed the monks, saying, "Friend monks!"
"Yes, friend," the monks responded.
Ven. Sariputta said: "Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are gathered under the four noble truths. Under which four? Under the noble truth of sufferings, under the noble truth of the origination of sufferings, under the noble truth of the cessation of sufferings, and under the noble truth of the path of practice leading to the cessation of sufferings.
Maha-hatthipadopama Sutta: The Great Elephant Footprint Simile.
MN 28
"Yes, friend," the monks responded.
Ven. Sariputta said: "Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are gathered under the four noble truths. Under which four? Under the noble truth of sufferings, under the noble truth of the origination of sufferings, under the noble truth of the cessation of sufferings, and under the noble truth of the path of practice leading to the cessation of sufferings.
Maha-hatthipadopama Sutta: The Great Elephant Footprint Simile.
MN 28
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Dhammapada Verse 66
Suppabuddhakutthi Vatthu
Caranti bala dummedha
amitteneva attana
karonta papakam kammam
yam hoti katukapphalam.
Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
The Story of Suppabuddha, the Leper
While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.
Then the Buddha spoke in verse as follows:
Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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Suppabuddhakutthi Vatthu
Caranti bala dummedha
amitteneva attana
karonta papakam kammam
yam hoti katukapphalam.
Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
The Story of Suppabuddha, the Leper
While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.
Then the Buddha spoke in verse as follows:
Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Suffering and the End of Suffering
Did the Buddha only teach one thing?
By Thanissaro Bhikkhu
There’s a fake Buddha quote you may have heard. It quotes the Buddha as saying, “I teach one thing and one thing only: suffering and the end of suffering.” The fake part is the “one thing and one thing only.” He did say, “All I teach is suffering and the end of suffering,” but people tend to focus on the “one thing only.”
I’ve read some teachers interpret this, saying that there’s a subtle teaching here: that suffering and the end of suffering are the same thing. From there, they go on to say, “What this means is that if you learn to accept the fact of suffering, then there’s no more suffering,” which is a pretty bleak teaching. It goes together with the One Method and One Method Only teaching, i.e., that the basic teaching is simply to watch things arising and passing away, and that’s all you have to do. Learn not to get involved and everything will be okay. That’s the highest happiness you can expect.
Again, the Buddha didn’t teach that. Suffering is one thing; the end of suffering is something else. They both come from actions—different actions—which makes all the difference in the world. If there’s only one thing to do, such as just passively accepting whatever’s going on, then you’re let off the hook. There wouldn’t be a need for very much discernment to go into the path because there wouldn’t be many choices made. In fact, you’d be learning how not to make choices—trying to develop choiceless awareness.
But the fact is that you’re making choices all the time, and what you’re experiencing right now is the result of choices you’ve made in the past plus choices you’re making right now. A major part of the path is learning how to accept that fact and then to work with it—to do something positive with it. In other words, if there’s suffering right now, you’ve been making some bad choices in the past and you’re making some bad choices right now. If you weren’t making bad choices right now, there wouldn’t be any suffering. So wherever there’s any stress or dukkha in any of its forms, you’ve got to look into what you’re doing. Then you can change what you’re doing and shape a different present: that’s the positive point.
Now, because what you’re experiencing right now is a combination of different factors, that means you have to look and look again. Those pleasures and pains don’t come marked with a country of origin, i.e., past karma or present karma. A large part of the meditation is learning how to sort that out: which things are coming from past intentions and which things are coming from present intentions. And what are your present intentions right now? This throws all the responsibility on you. The teacher’s here to give advice, to see if you’re going off course and to help with a little course correction. But then again, you have to be responsible for deciding whether you want to take the advice or not.
This is the hard part of the path, and it’s one of the reasons why people like to hear that there’s a One Size Fits All meditation method, and the method itself has just one option: accept. It takes the responsibility off their shoulders. But you’re not going to gain discernment that way. You gain discernment from making choices and then learning how to read them. It’s not the case that you’ll go immediately to total understanding of what’s the past karma you’re experiencing right now and what’s the present karma. You learn bit by bit.
Start by trying to get the mind as still as possible. This is the basic pattern in all the tetrads of the breath meditation. You sensitize yourself to what you’re doing, and then you try to do it in a way that leads to greater calm, to more subtle forms of concentration and more subtle levels of pleasure. You work through this process of sensitizing and refinement step by step by step, which means that you have to be very observant.
Did the Buddha only teach one thing?
By Thanissaro Bhikkhu
There’s a fake Buddha quote you may have heard. It quotes the Buddha as saying, “I teach one thing and one thing only: suffering and the end of suffering.” The fake part is the “one thing and one thing only.” He did say, “All I teach is suffering and the end of suffering,” but people tend to focus on the “one thing only.”
I’ve read some teachers interpret this, saying that there’s a subtle teaching here: that suffering and the end of suffering are the same thing. From there, they go on to say, “What this means is that if you learn to accept the fact of suffering, then there’s no more suffering,” which is a pretty bleak teaching. It goes together with the One Method and One Method Only teaching, i.e., that the basic teaching is simply to watch things arising and passing away, and that’s all you have to do. Learn not to get involved and everything will be okay. That’s the highest happiness you can expect.
Again, the Buddha didn’t teach that. Suffering is one thing; the end of suffering is something else. They both come from actions—different actions—which makes all the difference in the world. If there’s only one thing to do, such as just passively accepting whatever’s going on, then you’re let off the hook. There wouldn’t be a need for very much discernment to go into the path because there wouldn’t be many choices made. In fact, you’d be learning how not to make choices—trying to develop choiceless awareness.
But the fact is that you’re making choices all the time, and what you’re experiencing right now is the result of choices you’ve made in the past plus choices you’re making right now. A major part of the path is learning how to accept that fact and then to work with it—to do something positive with it. In other words, if there’s suffering right now, you’ve been making some bad choices in the past and you’re making some bad choices right now. If you weren’t making bad choices right now, there wouldn’t be any suffering. So wherever there’s any stress or dukkha in any of its forms, you’ve got to look into what you’re doing. Then you can change what you’re doing and shape a different present: that’s the positive point.
Now, because what you’re experiencing right now is a combination of different factors, that means you have to look and look again. Those pleasures and pains don’t come marked with a country of origin, i.e., past karma or present karma. A large part of the meditation is learning how to sort that out: which things are coming from past intentions and which things are coming from present intentions. And what are your present intentions right now? This throws all the responsibility on you. The teacher’s here to give advice, to see if you’re going off course and to help with a little course correction. But then again, you have to be responsible for deciding whether you want to take the advice or not.
This is the hard part of the path, and it’s one of the reasons why people like to hear that there’s a One Size Fits All meditation method, and the method itself has just one option: accept. It takes the responsibility off their shoulders. But you’re not going to gain discernment that way. You gain discernment from making choices and then learning how to read them. It’s not the case that you’ll go immediately to total understanding of what’s the past karma you’re experiencing right now and what’s the present karma. You learn bit by bit.
Start by trying to get the mind as still as possible. This is the basic pattern in all the tetrads of the breath meditation. You sensitize yourself to what you’re doing, and then you try to do it in a way that leads to greater calm, to more subtle forms of concentration and more subtle levels of pleasure. You work through this process of sensitizing and refinement step by step by step, which means that you have to be very observant.
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The Buddha gives you some guidance. If you notice that things are inconstant in the mind, especially if the level of stress or ease in the mind is inconstant, look at what you’re doing. When the level of stress goes up, what did you do? When it goes down, what did you do? When things seem to be perfectly still and perfectly at ease, try to maintain that stillness and see if you can begin to sensitize yourself to more subtle ups and downs.
This keeps throwing the responsibility back on you. The Buddha’s there with guidance. He gives you lots of different meditation methods to deal with specific problems as they come up. Breath meditation is your home base because it’s a method that sensitizes you directly to bodily, verbal, and mental fabrication, and points you in the direction of learning how to calm these things.
But sometimes issues come up in the mind that are a lot more blatant than that. That’s when you need contemplation of the body, contemplation of death, contemplation of the principle of karma, reflections on the Buddha, the Dharma, and the Sangha: all of these things are there to help you with whatever the specific problem that’s coming up, whether it’s laziness or lack of self-confidence. There are ways of thinking that can get you around those problems, all with the purpose of getting you back to the breath—because it’s when you’re with the breath that you can see your subtle intentions most clearly.
Those are the troublemakers. Those are the things you want to see more and more clearly so that you can figure out exactly where you’re making choices right now, and who, in the bureaucracy of your mind, is making the choice. Sometimes decisions get sent up to the top, and you realize that there’s an issue you have to deal with. But there are a lot of lower-level management people who will make quick decisions and send things back down again without consulting you. If there weren’t, your mind would be totally flooded with all kinds of stuff. The problem is, though, that some of those middle-level decisions are not very wise. So you’ve got to get the mind more and more still to see where the subtle decisions are being made and if they’re actually in your best interest.
So suffering is not the same thing as the end of suffering. The Buddha didn’t teach just one thing; he didn’t teach just one method. The mind, after all, is a complex thing, and you need lots of approaches to work with it. Which is why we need all this time to meditate: to get to know things, to stick with something for a while until you can see where you’re doing it wrong. Then you can do a course correction.
So, accept the fact that there will be some right and some wrong in what you’re doing all the time. You have to approach this with a certain amount of humility: Okay, yup, you are doing something wrong. But you’ve also got some rightness, too, and a lot of the practice is learning to figure out which is which so that you can increase the rightness. It’ll be up to you to make the distinction. After all, when awakening comes, nobody else does it for you. That’s a matter of your powers of observation, your discernment, and your sensitivity to the choices the mind is making. This gets more subtle with practice as you take on the responsibility.
You say, “Okay, there’s suffering there, I know. I’m not going to blame anybody else.” But blaming yourself doesn’t mean that you’re a bad person—simply that there’s been a lack of skill, and that’s something that can be corrected. This will take time; it requires patience. Just as the Buddha said that to get to know someone well, you have to spend time with that person and be with them in lots of different situations to get a rounded view, the same principle applies to your mind. To get a rounded view of what’s going on in your mind—where there’s suffering and stress, and what’s causing it—you have to spend time and be observant.
This keeps throwing the responsibility back on you. The Buddha’s there with guidance. He gives you lots of different meditation methods to deal with specific problems as they come up. Breath meditation is your home base because it’s a method that sensitizes you directly to bodily, verbal, and mental fabrication, and points you in the direction of learning how to calm these things.
But sometimes issues come up in the mind that are a lot more blatant than that. That’s when you need contemplation of the body, contemplation of death, contemplation of the principle of karma, reflections on the Buddha, the Dharma, and the Sangha: all of these things are there to help you with whatever the specific problem that’s coming up, whether it’s laziness or lack of self-confidence. There are ways of thinking that can get you around those problems, all with the purpose of getting you back to the breath—because it’s when you’re with the breath that you can see your subtle intentions most clearly.
Those are the troublemakers. Those are the things you want to see more and more clearly so that you can figure out exactly where you’re making choices right now, and who, in the bureaucracy of your mind, is making the choice. Sometimes decisions get sent up to the top, and you realize that there’s an issue you have to deal with. But there are a lot of lower-level management people who will make quick decisions and send things back down again without consulting you. If there weren’t, your mind would be totally flooded with all kinds of stuff. The problem is, though, that some of those middle-level decisions are not very wise. So you’ve got to get the mind more and more still to see where the subtle decisions are being made and if they’re actually in your best interest.
So suffering is not the same thing as the end of suffering. The Buddha didn’t teach just one thing; he didn’t teach just one method. The mind, after all, is a complex thing, and you need lots of approaches to work with it. Which is why we need all this time to meditate: to get to know things, to stick with something for a while until you can see where you’re doing it wrong. Then you can do a course correction.
So, accept the fact that there will be some right and some wrong in what you’re doing all the time. You have to approach this with a certain amount of humility: Okay, yup, you are doing something wrong. But you’ve also got some rightness, too, and a lot of the practice is learning to figure out which is which so that you can increase the rightness. It’ll be up to you to make the distinction. After all, when awakening comes, nobody else does it for you. That’s a matter of your powers of observation, your discernment, and your sensitivity to the choices the mind is making. This gets more subtle with practice as you take on the responsibility.
You say, “Okay, there’s suffering there, I know. I’m not going to blame anybody else.” But blaming yourself doesn’t mean that you’re a bad person—simply that there’s been a lack of skill, and that’s something that can be corrected. This will take time; it requires patience. Just as the Buddha said that to get to know someone well, you have to spend time with that person and be with them in lots of different situations to get a rounded view, the same principle applies to your mind. To get a rounded view of what’s going on in your mind—where there’s suffering and stress, and what’s causing it—you have to spend time and be observant.
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Remember that the responsibility lies here. You are making choices. You’ve made some bad ones, but you’ve also made some good ones, and you want to be able to learn from both.
This article originally appeared on dhammatalks.org.
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website, dhammatalks.org.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
This article originally appeared on dhammatalks.org.
Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website, dhammatalks.org.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
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Free Buddha Dharma ebook
Brahmavihara Dhamma
A dhamma discourse by Mahasi Sayadaw Gyi
This “ Brahamavihara Dhamma” was delivered by Mahasi Sayadaw in 1965, at the “Fan-Yin” Dhamma Hall of Mahasi Sasana Yeiktha of Yangon. Sayadaw delivered these Dhamma discourses for sixteen separate times, and were tape-recorded.
In 1977 September, these dhamma discourses were compiled and printed for the first time in Myanmar to facilitate the Yogis in their meditation practices. Then, it was translated into English and was published by U Min Swe, the executive member of the Mahasi Buddha Sasana Nuggaha Organization, in July 1985.
We are very pleased to publish this Edition, which will be of great use and benefits to the foreign yogis, when they start practise the Vipassana Insight Meditation, according to the method of Mahasi Sayadaw and we hope they will be able to practise this method easily and gain various insights.
Free download here:
http://www.mediafire.com/file/str4k6gidfecvba/
=============
Brahmavihara Dhamma
A dhamma discourse by Mahasi Sayadaw Gyi
This “ Brahamavihara Dhamma” was delivered by Mahasi Sayadaw in 1965, at the “Fan-Yin” Dhamma Hall of Mahasi Sasana Yeiktha of Yangon. Sayadaw delivered these Dhamma discourses for sixteen separate times, and were tape-recorded.
In 1977 September, these dhamma discourses were compiled and printed for the first time in Myanmar to facilitate the Yogis in their meditation practices. Then, it was translated into English and was published by U Min Swe, the executive member of the Mahasi Buddha Sasana Nuggaha Organization, in July 1985.
We are very pleased to publish this Edition, which will be of great use and benefits to the foreign yogis, when they start practise the Vipassana Insight Meditation, according to the method of Mahasi Sayadaw and we hope they will be able to practise this method easily and gain various insights.
Free download here:
http://www.mediafire.com/file/str4k6gidfecvba/
=============
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Dhammapada Verse 67
Kassaka Vatthu
Na tam kammam katam sadhu
yam katva anutappati
yassa assumukho rodam
vipakam patisevati.
Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
The Story of a Farmer
While residing at the Jetavana monastery, the Buddha uttered Verse (67) of this book, with reference to a farmer who handled poison.
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing one thousand in cash, having dropped from one of the thieves, was left behind unnoticed.
Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotapatti Fruition on that very day. So, the Buddha went there, accompinied by the Venerable Ananda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ananda, "Ananda, look at that very poisonous snake," and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the picket and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it."
Then the Buddha spoke in verse as follows:
Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
At the end of the discourse, the farmer attained Sotapatti Fruition.
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
Kassaka Vatthu
Na tam kammam katam sadhu
yam katva anutappati
yassa assumukho rodam
vipakam patisevati.
Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
The Story of a Farmer
While residing at the Jetavana monastery, the Buddha uttered Verse (67) of this book, with reference to a farmer who handled poison.
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing one thousand in cash, having dropped from one of the thieves, was left behind unnoticed.
Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotapatti Fruition on that very day. So, the Buddha went there, accompinied by the Venerable Ananda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ananda, "Ananda, look at that very poisonous snake," and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the picket and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it."
Then the Buddha spoke in verse as follows:
Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
At the end of the discourse, the farmer 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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Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Dhammapada Verse 68
Sumanamalakara Vatthu
Tanca kammam katam sadhu
yam katva nanutappati
yassa patito sumano
vipikam patisevati.
Verse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
The Story of Sumana, the Florist
While residing at the Jetavana monastery, the Buddha uttered Verse (68) of this book, with reference to Sumana the florist.
A florist, named Sumana, had to supply King Bimbisara of Rajagaha with jasmin flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many bhikkhus. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (Piti).
The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
At the Jetavana monastery, the Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha. After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.
That night, at the end of the usual discourse, the Buddha spoke in verse as follows:
Verse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
Buddha dharma teachings channel:
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====================
Sumanamalakara Vatthu
Tanca kammam katam sadhu
yam katva nanutappati
yassa patito sumano
vipikam patisevati.
Verse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
The Story of Sumana, the Florist
While residing at the Jetavana monastery, the Buddha uttered Verse (68) of this book, with reference to Sumana the florist.
A florist, named Sumana, had to supply King Bimbisara of Rajagaha with jasmin flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many bhikkhus. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (Piti).
The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
At the Jetavana monastery, the Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha. After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.
That night, at the end of the usual discourse, the Buddha spoke in verse as follows:
Verse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
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Forwarded from Buddha Dharma books
Free Buddhism ebook
Esoteric Theravada
The Story of the Forgotten Meditation Tradition of Southeast Asia
By Kate Crosby
Theravada Buddhism, often understood as the school that most carefully preserved the practices taught by the Buddha, has undergone tremendous change over time. Prior to Western colonialism in Asia—which brought Western and modernist intellectual concerns, such as the separation of science and religion, to bear on Buddhism—there existed a tradition of embodied, esoteric, and culturally regional Theravada meditation practices. This once-dominant traditional meditation system, known as borān kammaṭṭhāna, is related to—yet remarkably distinct from—Vipassana and other Buddhist and secular mindfulness practices that would become the hallmark of Theravada Buddhism in the twentieth century. Drawing on a quarter century of research, scholar Kate Crosby offers the first holistic discussion of borān kammaṭṭhāna, illuminating the historical events and cultural processes by which the practice has been marginalized in the modern era.
Free download here:
https://zlibrary.to/dl/esoteric-theravada-the-story-of-the-forgotten-meditation-tradition-of-southeast-asia
Esoteric Theravada
The Story of the Forgotten Meditation Tradition of Southeast Asia
By Kate Crosby
Theravada Buddhism, often understood as the school that most carefully preserved the practices taught by the Buddha, has undergone tremendous change over time. Prior to Western colonialism in Asia—which brought Western and modernist intellectual concerns, such as the separation of science and religion, to bear on Buddhism—there existed a tradition of embodied, esoteric, and culturally regional Theravada meditation practices. This once-dominant traditional meditation system, known as borān kammaṭṭhāna, is related to—yet remarkably distinct from—Vipassana and other Buddhist and secular mindfulness practices that would become the hallmark of Theravada Buddhism in the twentieth century. Drawing on a quarter century of research, scholar Kate Crosby offers the first holistic discussion of borān kammaṭṭhāna, illuminating the historical events and cultural processes by which the practice has been marginalized in the modern era.
Free download here:
https://zlibrary.to/dl/esoteric-theravada-the-story-of-the-forgotten-meditation-tradition-of-southeast-asia
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Esoteric Theravada: The Story of the Forgotten Meditation Tradition of Southeast Asia PDF
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Buddhist Dictionary
Manuals of Buddhist Terms and Doctrines
By Nyanatiloka
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN012.pdf
=============
Buddhist Dictionary
Manuals of Buddhist Terms and Doctrines
By Nyanatiloka
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN012.pdf
=============
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Dhammapada Verse 69
Uppalavannattheri Vatthu
Madhumva mannati balo
yava papam na paccati
yada ca paccati papam
atha dukkham nigacchati.
Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
The Story of Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse (69) of this book, with reference to Theri Uppalavanna.
Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a bhikkhuni, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.
Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. As soon as he stepped on the ground, the earth opened wide and he was swallowed up.
Hearing about this, the Buddha spoke in verse as follows:
Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
At the end of the discourse, many attained Sotapatti Fruition.
The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Vajrayana Tantrayana Buddhism channel:
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====================
Uppalavannattheri Vatthu
Madhumva mannati balo
yava papam na paccati
yada ca paccati papam
atha dukkham nigacchati.
Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
The Story of Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse (69) of this book, with reference to Theri Uppalavanna.
Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a bhikkhuni, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.
Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. As soon as he stepped on the ground, the earth opened wide and he was swallowed up.
Hearing about this, the Buddha spoke in verse as follows:
Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
At the end of the discourse, many attained Sotapatti Fruition.
The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.
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 70
Jambukatthera Vatthu
Mase mase kusaggena
balo bhunjeyya bhojanam
na so sankhatadhammanam
kalam agghati solasim.
Verse 70: Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
The Story of Thera Jambuka
While residing at the Jetavana monastery, the Buddha uttered Verse (70) of this book, with reference to Thera Jambuka.
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahatship and joined the Buddhist Order on the spot.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha.
Jambukatthera Vatthu
Mase mase kusaggena
balo bhunjeyya bhojanam
na so sankhatadhammanam
kalam agghati solasim.
Verse 70: Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
The Story of Thera Jambuka
While residing at the Jetavana monastery, the Buddha uttered Verse (70) of this book, with reference to Thera Jambuka.
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahatship and joined the Buddhist Order on the spot.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha.
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To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.
Then the Buddha spoke in verse as follows:
Verse 70: Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
Then the Buddha spoke in verse as follows:
Verse 70: Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
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