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Kama Sutta
A dhamma discourse by Mahasi Sayadaw Gyi

Our benefactor, the late Ven. Mahasi Sayadaw had delivered the Kama Sutta in Myanmar language on (25.1.1965) at the phanyin Dhamma Hall in Mahasi Meditation Centre, Yangon, Myanmar. One thousand volumes of the Kama Sutta were distributed as Dhamma gift on (27.3.1974) by the family of U Thein Aung and Daw Sein Tin on the occasion of their ordination ceremony.


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Dhammapada Verse 82
Kanamata Vatthu

Yathapi rahado gambhiro
vippasanno anavilo
evam dhammani sutvana
vippasidanti pandita.

Verse 82: Like a lake which is deep, clear and calm, the wise after listening to the Teaching (Dhamma) become serene.

The Story of Kanamata

While residing at the Jetavana monastery, the Buddha uttered Verse (82) of this book, with reference to the mother of Kana, Kanamata.

Kanamata was a devoted lay disciple of the Buddha. Her daughter Kana was married to a man from another village. As Kana had been on a visit to her mother for some time, her husband sent a message for her to come home. Her mother told her to wait for one more day as she wanted to send along some sweetmeats with her for her husband. The next day, Kanamata made some sweetmeats, but when four bhikkhus stood at her door for alms, she offered some to them. The four bhikkhus told other bhikkhus about the sweetmeats from Kanamata's house and they also came to stand at the door of Kanamata, as a devotee of the Buddha and his disciples, offered her sweetmeats to the bhikkhus as they came in, one after another. The result was that in the end there was none left for Kana and she did not go home on that day. The same thing happened on the next two days; her mother made some sweetmeats, the bhikkhus stood at her door, she offered her sweetmeats to the bhikkhus, there was nothing left for her daughter to take home, and her daughter did not go home. On the third day, for the third time, her husband sent her a message, which was also an ultimatum stating that if she failed to come home the next day, he would take another wife. But on the next day also Kana was unable to go home because her mother offered all her sweetmeats to the bhikkhus. Kana's husband then took another wife and Kana became very bitter towards the bhikkhus. She used to abuse all bhikkhus so much so that the bhikkhus kept away from the house of Kanamata.

The Buddha heard about Kana and went to the house of Kanamata; there Kanamata offered him some rice gruel. After the meal, the Buddha sent for Kana and asked her, "Did my bhikkhus take what was given them or what was not given them ?" Kana answered that the bhikkhus had taken only what was given them, and then added, "They were not in the wrong; only I was in the wrong." Thus, she owned up her fault and she also paid homage to the Buddha. The Buddha then gave a discourse. At the end of the discourse, Kana attained Sotapatti Fruition.

On the way back to the monastery, the Buddha met King Pasenadi of Kosala. On being told about Kana and her bitter attitude towards the bhikkhus, King Pasenadi asked the Buddha whether he had been able to teach her the Dhamma and, make her see the Truth (Dhamma). The Buddha replied, "Yes, I have taught her the Dhamma, and I have also made her rich in her next existence." Then the king promised the Buddha that he would make Kana rich even in this existence. The king then sent his men with a palanquin to fetch Kana. When she arrived, the king announced to his ministers, "Whoever can keep my daughter Kana in comfort may take her." One of the ministers volunteered to adopt Kana as his daughter, gave her all his wealth, and said to her, "You may give in charity as much as you like." Everyday, Kana made offerings to the bhikkhus at the four city-gates. When told about Kana giving generously in charity, the Buddha said, "Bhikkhus, the mind of Kana which was foggy and muddled was made clear and calm by my words."

Then the Buddha spoke in verse as follows:
Verse 82: Like a lake which is deep, clear and calm, the wise after listening to the Teaching (Dhamma) become serene.


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After seven days, the Buddha came out from that stillness and went from the goatherd’s banyan tree to a powderpuff tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds. Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking, “May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.”

After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration.

Partial excerpts from Vinaya Pitaka, Mahavagga, Mahakhandhaka 3 : Mucalinda tree

Dhammapada Verse 83
Pancasatabhikkhu Vatthu

Sabbattha ye sappurisa cajanti
na kamakama lapayanti santo
sukhena phuttha atha va dukhena
na uccavacam pandita dassayanti.

Verse 83: Indeed, the virtuous give up all (i.e., attachment to the five khandhas, etc.); the virtuous (lit., the tranquil) do not talk with sensual desire; when faced with joy or sorrow, the wise do not show elation or depression.

The Story of Five Hundred Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (83) of this book, with reference to five hundred bhikkhus.

At the request of a brahmin from Veranja, the Buddha was, on one occasion, staying at Veranja with five hundred bhikkhus. While they were at Veranja, the brahmin failed to look after them. The people of Varanja, who were then facing a famine, could offer very little to the bhikkhus when they went on their rounds for alms-food. In spite of all these hardships, the bhikkhus were not disheartened; they were quite contented with the small amount of shrivelled grain which the horse-traders offered them daily. At the end of the vasa, after informing the brahmin from Veranja, the Buddha returned to the Jetavana monastery, accompanied by the five hundred bhikkhus. The people of Savatthi welcomed them back with choice food of all kinds.

A group of people living with the bhikkhus, eating whatever was left over by the bhikkhus, ate greedily like true gluttons and went to sleep after their meals. On waking up, they were shouting, singing and dancing, thus making themselves a thorough nuisance. When the Buddha came in the evening to the congregation of bhikkhus, they reported to him about the behaviour of those unruly persons, and said, "These people living on the leftovers were quite decent and well-behaved when all of us were facing hardship and famine in Veranja. Now that they have enough good food they are going about shouting, singing and dancing, and thus make themselves a thorough nuisance. The bhikkhus, however, behave themselves here just as they were in Veranja".

To them the Buddha replied, "It is in the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of gladness and feel elated when things go well. The wise, however, can withstand the ups and downs of life."

Then the Buddha spoke in verse as follows:
Verse 83: Indeed, the virtuous give up all (i.e., attachment to the five khandhas, etc.); the virtuous (lit., the tranquil) do not talk with sensual desire; when faced with joy or sorrow, the wise do not show elation or depression.


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Free Buddha Dharma ebook

Mindfulness in Plain English
Bhante "G" Henepola Gunaratana

Since Mindfulness in Plain English was first published in 1994, it has become one of the bestselling — and most influential — books in the field of mindfulness. It’s easy to see why.

Author Bhante Gunaratana, a renowned meditation master, takes us step by step through the myths, realities, and benefits of meditation and the practice of mindfulness. The book showcases Bhante G’s trademark clarity and wit, as he explores the tool of meditation, what it does, and how to make it work.

For anyone who is new to meditation, this is a great resource for learning how to live a more productive and peaceful life.

Free download here:

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Dhammapada Verse 84
Dhammikatthera Vatthu

Na attahetu na parassa hetu
na puttamicche na dhanam na rattham
na iccheyya adhammena samiddhimattano
sa silava pannava dhammiko siya.

Verse 84: For his own sake or for the sake of others, he does no evil; nor does he wish for sons and daughters or for wealth or for a kingdom by doing evil; nor does he wish for success by unfair means; such a one is indeed virtuous, wise and just.

The Story of Thera Dhammika

While residing at the Jetavana monastery, the Buddha uttered Verse (84) of this book, with reference to Thera Dhammika.

Dhammika lived in Savatthi with his wife. One day, he told his pregnant wife that he wished to become a bhikkhu; his wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go; again, she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, "It will be useless for me to ask my wife for her approval to join the Order; I shall work for my own liberation." Having made a firm decision, he left his house to become a bhikkhu. He took a subject of meditation from the Buddha and practised meditation ardently and diligently and soon became an arahat.

Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Order and he too attained arahatship. The wife then thought, "Now that both my husband and my son have left the house, I'd better leave it, too." With this thought she left the house and became a bhikkhuni; eventually, she too attained arahatship.

At the congregation of the bhikkhus, the Buddha was told how Dhammika became a bhikkhu and attained arahatship, and how through him his son and his wife also attained arahatship. To them the Buddha said, "Bhikkhus, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (samsara) by comprehending the Dhamma and living according to the Dhamma."

Then the Buddha spoke in verse as follows:
Verse 84: For his own sake or for the sake of others, he does no evil; nor does he wish for sons and daughters or for wealth or for a kingdom by doing evil; nor does he wish for success by unfair means; such a one is indeed virtuous, wise and just.


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Zen master Shunryu Suzuki

Eiheiji monastery, Japan ⛩️

The Big Activity

The venerated teacher on the nature of perceiving Zen versus the act of engaging in Zen and why that distinction makes all the difference.
By Shunryu Suzuki Roshi



When I was at Eiheiji monastery in Japan, everyone was just doing what he should do. That is all. It is the same as waking up in the morning; we have to get up. At Eiheiji monastery, when we had to sit, we sat; when we had to bow to Buddha, we bowed to Buddha. That is all. And when we were practicing, we did not feel anything special. We did not even feel that we were leading a monastic life. For us, the monastic life was the usual life, and the people who came from the city were unusual people. When we saw them we felt, “Oh, some unusual people have come!”

But once I had left Eiheiji and been away for some time, coming back was different. I heard the various sounds of practice—the bells and the monks reciting the sutra—and I had a deep feeling. There were tears flowing out of my eyes, nose, and mouth! It is the people who are outside of the monastery who feel its atmosphere. Those who are practicing actually do not feel anything. I think this is true for everything. When we hear the sound of the pine trees on a windy day, perhaps the wind is just blowing, and the pine tree is just standing in the wind. That is all that they are doing. But the people who listen to the wind in the tree will write a poem, or will feel something unusual. That is, I think, the way everything is.

So to feel something about Buddhism is not the main point. Whether that feeling is good or bad is out of the question. We do not mind, whatever it is. Buddhism is not good or bad. We are doing what we should do. That is Buddhism. Of course some encouragement is necessary, but that encouragement is just encouragement. It is not the true purpose of practice. It is just medicine. When we become discouraged we want some medicine. When we are in good spirits we do not need any medicine. You should not mistake medicine for food. Sometimes medicine is necessary, but it should not become our food.


So, of Rinzai’s four ways of practice, the perfect one is not to give a student any interpretation of himself, nor to give him any encouragement. If we think of ourselves as our bodies, the teaching then may be our clothing. Sometimes we talk about our clothing; sometimes we talk about our body. But neither body nor clothing is actually we ourselves. We ourselves are the big activity. We are just expressing the smallest particle of the big activity, that is all. So it is all right to talk about ourselves, but actually there is no need to do so. Before we open our mouths, we are already expressing the big existence, including ourselves. So the purpose of talking about ourselves is to correct the misunderstanding we have when we are attached to any particular temporal form or color of the big activity. It is necessary to talk about what our body is and what our activity is so that we may not make any mistake about them. So to talk about ourselves is actually to forget about ourselves.

Dogen-zenji said, “To study Buddhism is to study ourselves. To study ourselves is to forget ourselves.” When you become attached to a temporal expression of your true nature, it is necessary to talk about Buddhism, or else you will think the temporal expression is it. But this particular expression of it is not it. And yet at the same time it is it! For a while this is it; for the smallest particle of time, this is it. But it is not always so: the very next instant it is not so, thus this is not it. So that you will realize this fact, it is necessary to study Buddhism. But the purpose of studying Buddhism is to study ourselves and to forget ourselves.

When we forget ourselves, we actually are the true activity of the big existence, or reality itself. When we realize this fact, there is no problem whatsoever in this world, and we can enjoy our life without feeling any difficulties. The purpose of our practice is to be aware of this fact.


From Zen Mind, Beginner’s Mind by Shunryu Suzuki.

Shunryu Suzuki Roshi (1904-1971) was a Soto Zen monk and teacher who helped popularize Zen Buddhism in the United States, and is renowned for founding the first Buddhist monastery outside Asia, Tassajara Zen Mountain Center, and founding the San Francisco Zen Center. A book of his teachings, Zen Mind, Beginner's Mind, is one of the most popular books on Zen and Buddhism in the West.

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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:


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Dhammapada Verses 85 and 86
Dhammassavana Vatthu

Appaka te manussesu
ye jana paragamino
athayam itara paja
tiramevanudhavati1

Ye ca kho sammadakkhate
dhamme dhammanuvattino
te jana paramessanti2
maccudheyyam3 suduttaram.

Verse 85: Few among men reach the other shore (Nibbana); all the others only run up and down on this shore.

Verse 86: But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbana), having passed the realm of Death (i.e., samsara), very difficult as it is to cross.

1. tiramevanudhavati: tiram + eva + anudhavati: shore + only this + run up and down: according to the Commentary 'only this shore' in this context means sakkayaditthi (ego belief).

2. paramessanti: param + essanti: the other shore + will reach. The other or opposite shore is metaphorically used for Nibbana.

3. maccudheyyam: the realm of Death (or samsara, round of rebirths).

The Story of Dhamma Listeners

While residing at the Jetavana monastery, the Buddha uttered Verses (85) and (86) of this book, with reference to a congregation of people who had come to listen to a religious discourse in Savatthi.

On one occasion, a group of people from Savatthi made special offerings to the bhikkhus collectively and they arranged for some bhikkhus to deliver discourses throughout the night, in their locality. Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep. There were only a few who listened attentively to the discourses.

At dawn, when the bhikkhus told the Buddha about what happened the previous night, he replied, "Most people are attached to this world; only a very few reach the other shore (Nibbana)."

Then the Buddha spoke in verse as follows:

Verse 85: Few among men reach the other shore (Nibbana); all the others only run up and down on this shore.


Verse 86: But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbana), having passed the realm of Death (i.e., samsara), very difficult as it is to cross.


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Free Buddha Dharma ebook

Mahasi Abroad (Part-I)
A dhamma discourse by Mahasi Sayadaw Gyi

This book was originally published in 1979 in Myanmar and Pali and was translated into English by U Nyi Nyi and Maung Tha Noe. It is the collection of some of the discourses delivered by the Venerable Mahasi Sayadaw during his Oversea missionary tours. Mahasi Sayadaw had been to many countries extensively for the sake of propagating Buddhism.


Those days Sayadaw was invited to pay visit to some countries like Sri Lanka, India, Nepal, Thailand, Japan, Cambodia, Indonesia, Singapore, England, Canada and USA. Sayadaw paid visit to those countries with untiring effort to spread the Mahasi Meditation Method throughout the world. During his missions he preached and taught people about the Buddha Sasana and the practice of Satipatthana Vipassana meditation. Sayadaw had also authored more than eighty books mostly in Myanmar and some in Pali Language. In this way, Sayadaw promoted the spread of Buddha Sasana and the practice of Mahasi Vipassana Meditation abroad. Since then, there appeared recognized, affiliated Mahasi Meditation Centres in many countries.


Gradually, Mahasi Meditation Centre became well known among the people all over the world and several people paid visit to Yangon Mahasi Meditation Centre to learn the method of Mahasi Vipassana. Here, we give a wise guidance and instructions to those who want to learn and practise about the insight meditation by the experienced teachers. So, I hope this book might be beneficial to study about the Mahasi Vipassana Insight Meditation and be helpful to achieve the peace of mind by means of mindfulness. Hopefully, this book might change the life with great blessings.

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Nalagiri, the king elephant, highly intoxicated, was raging like a forest fire and was terrible as a thunderbolt. Sprinkling the waters of loving-kindness, this ferocious beast, did Buddha, the Lord of Sages subdue. By the grace of this, may joyous victory be mine.

Jaya Mangala Gatha

Dhammapada Verses 87, 88 and 89
Pancasata Agantukabhikkhu Vatthu

Kanham dhammam vippahaya
sukkam bhavetha pandito
oka anokamagamma1
viveke2 yattha duramam.

Tatrabhiratimiccheyya
hitva kame akincano3
pariyodapeyya attanam
cittaklesehi4 pandito.

Yesam sambodhiyangesu5
samma cittam subhavitam
adanapatinissagge
anupadaya ye rata
khinasava6 jutimanto7
te loke parinibbuta.8

Verses 87 & 88: The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.

Verse 89: Those, with mind well-developed in the seven Factors of Enlightenment (bojjhanga), having rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahatta Magganana), have realized Nibbana in this world (i.e., with Khandha aggregates remaining).

1. oka anakamagamma; lit., having gone from home to the homeless. In this context interpreted as leaving the seat of craving and having Nibbana as a goal.

2. viveke: solitude, detachment, Nibbana.

3. akincano: lit., having nothing; clinging to nothing. (The term kincana may include any of the kilesas or defilements such as passion, ill will, ignorance, etc; it also means clinging or attachment to the world.)

4. cittaklesehi: citta kilesa: impurities of the mind.

5. sambodhiyangesu: sambojjhanga: the Factors of Enlightenment or requisites for attaining Magga Insight.

6. khinasava: one in whom human passions are extinguished; an arahat.

7. jutimanta: one endowed with the power of Arahatta Magganana.

8. te loke parinibbuta: the realization of Nibbana in the realm of the five aggregates (khandhas), or in other words, in this world. But according to the Commentary, in this context, both Sa-upadisesa and Anupadisesa Nibbana are meant. Sa-upadisesa or Kilesa Nibbana is Nibbana with groups of existence or khandhas remaining; it is realized by an arahat on the attainment of arahatship. Anupadisesa or Khandha Nibbana is Nibbana without groups of existence or khandhas remaining. It takes place on the death of an arahat.

The Story of Five Hundred Visiting Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (87), (88) and (89) of this book, with reference to five hundred visiting bhikkhus.

Five hundred bhikkhus who had spent the vassa in Kosala came to pay homage to the Buddha at the Jetavana monastery, at the end of the vassa.

The Buddha uttered the following three verses to suit their various temperaments:

Verses 87 & 88: The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.


Verse 89: Those, with mind well-developed in the seven Factors of Enlightenment (bojjhanga), having rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahatta Magganana), have realized Nibbana in this world (i.e., with Khandha aggregates remaining).

End of Chapter Six: The Wise (Panditavagga)


Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:


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

Vangisa Bhante:

Dear Deva, you are sitting on the back of an elephant that is huge and all white. You travel from park to park, surrounded by goddesses, shining brightly in all directions like the star Osadhi.

What kind of meritorious actions did you do when you were in the human world?

That deva, delighted at being questioned by Arahant Vangisa, gladly explained what he had done that resulted in such great happiness.

Deva:

In my previous life, I was a man in the human world. I was a lay disciple of the Buddha. I abstained from killing, stealing, taking intoxicants, and lying. I was content with my own wife, and did not even think of other women. I offered things with a very happy mind.

Because of these meritorious deeds, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body which shines brightly in all directions.

Vv 5.11 Dutiya Nāga Sutta: Second Elephant Mansion