Love Is Being There
How mindfulness practice can help us make time to love
By Thich Nhat Hanh
To love, in the context of Buddhism, is above all to be there. But being there is not an easy thing. Some training is necessary, some practice. If you are not there, how can you love? Being there is very much an art, the art of meditation, because meditating is bringing your true presence to the here and now. The question that arises is: Do you have time to love?
I know a boy of 12 whose father asked him one day: “Son, what would you like for your birthday present?” The boy did not know how to answer his father, who was a very rich man, able to buy anything for his son. But the boy did not want anything except his father’s presence. Because the role the father played kept him very busy, he did not have time to devote to his wife and children. Being rich is an obstacle to loving. When you are rich, you want to continue to be rich, and so you end up devoting all your time, all your energy in your daily life, to staying rich. If this father were to understand what true love is, he would do whatever is necessary to find time for his son and his wife.
The most precious gift you can give to the one you love is your true presence. What must we do to really be there? Those who have practiced Buddhist meditation know that meditating is above all being present: to yourself, to those you love, to life.
So I would propose a very simple practice to you, the practice of mindful breathing: “Breathing—I know that I am breathing in; breathing—I know that I am breathing out.” If you do that with a little concentration, then you will be able to really be there, because in our daily life our mind and our body are rarely together. Our body might be there, but our mind is somewhere else. Maybe you are lost in regrets about the past, maybe in worries about the future, or else you are preoccupied with your plans, with anger or with jealousy. And so your mind is not really there with your body.
The most precious gift you can give to the one you love is your true presence.
Between the mind and the body, there is something that can serve as a bridge. The moment you begin to practice mindful breathing, your body and your mind begin to come together with one another. It takes only ten to twenty seconds to accomplish this miracle called oneness of body and mind. With mindful breathing, you can bring body and mind together in the present moment, and every one of us can do it, even a child.
The Buddha left us an absolutely essential text, the Anapanasati Sutta, or Discourse on the Practice of Mindful Breathing. If you really want to practice Buddhist meditation, you must study this text.
If the father I was talking about had known that, he would have begun to breathe in and breathe out mindfully, and then one or two minutes later, he would have approached his son, he would have looked at him with a smile, and he would have said this: “My dear, I am here for you.” This is the greatest gift you can give to someone you love.
In Buddhism we talk about mantras. A mantra is a magic formula that, once it is uttered, can entirely change a situation, our mind, our body, or a person. But this magic formula must be spoken in a state of concentration, that is to say, a state in which body and mind are absolutely in a state of unity. What you say then, in this state of being, becomes a mantra.
So I am going to present to you a very effective mantra, not in Sanskrit or Tibetan, but in English: “Dear one, I am here for you.” Perhaps this evening you will try for a few minutes to practice mindful breathing in order to bring your body and mind together. You will approach the person you love and with this mindfulness, with this concentration, you will look into his or her eyes, and you will begin to utter this formula: “Dear one, I am really here for you.” You must say that with your body and with your mind at the same time, and then you will see the transformation.
How mindfulness practice can help us make time to love
By Thich Nhat Hanh
To love, in the context of Buddhism, is above all to be there. But being there is not an easy thing. Some training is necessary, some practice. If you are not there, how can you love? Being there is very much an art, the art of meditation, because meditating is bringing your true presence to the here and now. The question that arises is: Do you have time to love?
I know a boy of 12 whose father asked him one day: “Son, what would you like for your birthday present?” The boy did not know how to answer his father, who was a very rich man, able to buy anything for his son. But the boy did not want anything except his father’s presence. Because the role the father played kept him very busy, he did not have time to devote to his wife and children. Being rich is an obstacle to loving. When you are rich, you want to continue to be rich, and so you end up devoting all your time, all your energy in your daily life, to staying rich. If this father were to understand what true love is, he would do whatever is necessary to find time for his son and his wife.
The most precious gift you can give to the one you love is your true presence. What must we do to really be there? Those who have practiced Buddhist meditation know that meditating is above all being present: to yourself, to those you love, to life.
So I would propose a very simple practice to you, the practice of mindful breathing: “Breathing—I know that I am breathing in; breathing—I know that I am breathing out.” If you do that with a little concentration, then you will be able to really be there, because in our daily life our mind and our body are rarely together. Our body might be there, but our mind is somewhere else. Maybe you are lost in regrets about the past, maybe in worries about the future, or else you are preoccupied with your plans, with anger or with jealousy. And so your mind is not really there with your body.
The most precious gift you can give to the one you love is your true presence.
Between the mind and the body, there is something that can serve as a bridge. The moment you begin to practice mindful breathing, your body and your mind begin to come together with one another. It takes only ten to twenty seconds to accomplish this miracle called oneness of body and mind. With mindful breathing, you can bring body and mind together in the present moment, and every one of us can do it, even a child.
The Buddha left us an absolutely essential text, the Anapanasati Sutta, or Discourse on the Practice of Mindful Breathing. If you really want to practice Buddhist meditation, you must study this text.
If the father I was talking about had known that, he would have begun to breathe in and breathe out mindfully, and then one or two minutes later, he would have approached his son, he would have looked at him with a smile, and he would have said this: “My dear, I am here for you.” This is the greatest gift you can give to someone you love.
In Buddhism we talk about mantras. A mantra is a magic formula that, once it is uttered, can entirely change a situation, our mind, our body, or a person. But this magic formula must be spoken in a state of concentration, that is to say, a state in which body and mind are absolutely in a state of unity. What you say then, in this state of being, becomes a mantra.
So I am going to present to you a very effective mantra, not in Sanskrit or Tibetan, but in English: “Dear one, I am here for you.” Perhaps this evening you will try for a few minutes to practice mindful breathing in order to bring your body and mind together. You will approach the person you love and with this mindfulness, with this concentration, you will look into his or her eyes, and you will begin to utter this formula: “Dear one, I am really here for you.” You must say that with your body and with your mind at the same time, and then you will see the transformation.
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Do you have enough time to love? Can you make sure that in your everyday life you have a little time to love? We do not have much time together; we are too busy. In the morning while eating breakfast, we do not look at the person we love, we do not have enough time for it. We eat very quickly while thinking about other things, and sometimes we even hold a newspaper that hides the face of the person we love. In the evening when we come home, we are too tired to be able to look at the person we love.
We must bring about a revolution in our way of living our everyday lives, because our happiness, our lives, are within ourselves.
From True Love: A Practice for Awakening the Heart by Thich Nhat Hanh, a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr.
=====
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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We must bring about a revolution in our way of living our everyday lives, because our happiness, our lives, are within ourselves.
From True Love: A Practice for Awakening the Heart by Thich Nhat Hanh, a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr.
=====
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Practical Vipassana Meditational Exercises
By Mahasi Sayadaw Gyi
Mahasi Sayadawgyi used to deliver the initiation talks to each and every batch of yogis when they came to practise Vipassana Meditation at the Mahasi Meditation Centre at Yangon. These talks were, tape-recorded, compiled and printed in Myanmar language and later translated into English and published for Foreign Yogis.
These talks are of four types in length; 15-minutes, 30-minutes, 60-minutes and 90-minutes. However, their English translations were published under different noscripts as follows.
• The 15-minutes talk under the noscript “Practical Vipassana Meditation Exercises” first published in November, 2017.
• The 30-minutes talk under the noscript “Practical Vipassana Meditational Exercises, first published in December, 1978.
• The 90-muinutes talk under the noscript “The Satipatthana Vipassana Meditation (A Basic Mindfulness Exercises) first published in 1954.
On the 4th , December 1974, Mahasi Saydawgyi delivered a special discourse under the noscript “Sasana Yeiktha Silver Jubilee Discourse” to commemorate the 25th Anniversary of his first preaching of Vipassana Meditation at the Sasana Yeiktha on 4th , December 1949. This Discourse was first published in December 1978 together with other selected discourses and 30-minutes tape-recorded discourse of “Practical Meditation Exercises” in both Myanmar and English Languages.
Free download available:
http://www.mediafire.com/file/qdkbnqcyf3fol4j/
=============
Practical Vipassana Meditational Exercises
By Mahasi Sayadaw Gyi
Mahasi Sayadawgyi used to deliver the initiation talks to each and every batch of yogis when they came to practise Vipassana Meditation at the Mahasi Meditation Centre at Yangon. These talks were, tape-recorded, compiled and printed in Myanmar language and later translated into English and published for Foreign Yogis.
These talks are of four types in length; 15-minutes, 30-minutes, 60-minutes and 90-minutes. However, their English translations were published under different noscripts as follows.
• The 15-minutes talk under the noscript “Practical Vipassana Meditation Exercises” first published in November, 2017.
• The 30-minutes talk under the noscript “Practical Vipassana Meditational Exercises, first published in December, 1978.
• The 90-muinutes talk under the noscript “The Satipatthana Vipassana Meditation (A Basic Mindfulness Exercises) first published in 1954.
On the 4th , December 1974, Mahasi Saydawgyi delivered a special discourse under the noscript “Sasana Yeiktha Silver Jubilee Discourse” to commemorate the 25th Anniversary of his first preaching of Vipassana Meditation at the Sasana Yeiktha on 4th , December 1949. This Discourse was first published in December 1978 together with other selected discourses and 30-minutes tape-recorded discourse of “Practical Meditation Exercises” in both Myanmar and English Languages.
Free download available:
http://www.mediafire.com/file/qdkbnqcyf3fol4j/
=============
❤1💯1
Hiri and Ottappa, Guardians of the World
“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and dogs and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”
Anguttara Nikaya 2.9 : Lokapala Sutta
“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and dogs and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”
Anguttara Nikaya 2.9 : Lokapala Sutta
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Dhammapada Verse 95
Sariputtatthera Vatthu
Pathavisamo no virujjhati
indakhilupamo tadi subbato
rahadova apetakaddamo1
samsara na bhavanti tadino.
Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
1. apetakaddamo: free from mud. The lake water being free from mud is unpolluted; the arahat being free from defilements is also serene and pure.
The Story of Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verse (95) of this book, with reference to the Chief Disciple Sariputta and a young bhikkhu.
It was the end of the vassa; and Thera Sariputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera, approached the Buddha and falsely reported that Thera Sariputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sariputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sariputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sariputta. Then the Buddha advised Thera Sariputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sariputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sariputta, and the Buddha said, "Bhikkhus, a bhikkhu like Sariputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Then the Buddha spoke in verse as follows:
Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
====================
Sariputtatthera Vatthu
Pathavisamo no virujjhati
indakhilupamo tadi subbato
rahadova apetakaddamo1
samsara na bhavanti tadino.
Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
1. apetakaddamo: free from mud. The lake water being free from mud is unpolluted; the arahat being free from defilements is also serene and pure.
The Story of Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verse (95) of this book, with reference to the Chief Disciple Sariputta and a young bhikkhu.
It was the end of the vassa; and Thera Sariputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera, approached the Buddha and falsely reported that Thera Sariputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sariputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sariputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sariputta. Then the Buddha advised Thera Sariputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sariputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sariputta, and the Buddha said, "Bhikkhus, a bhikkhu like Sariputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Then the Buddha spoke in verse as follows:
Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
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 Verses 87
Pancasata Agantukabhikkhu Vatthu
Kanham dhammam vippahaya
sukkam bhavetha pandito
oka anokamagamma
viveke yattha duramam.
Tatrabhiratimiccheyya
hitva kame akincano
pariyodapeyya attanam
cittaklesehi pandito.
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.
https://news.1rj.ru/str/dhammapadas/866
Pancasata Agantukabhikkhu Vatthu
Kanham dhammam vippahaya
sukkam bhavetha pandito
oka anokamagamma
viveke yattha duramam.
Tatrabhiratimiccheyya
hitva kame akincano
pariyodapeyya attanam
cittaklesehi pandito.
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.
https://news.1rj.ru/str/dhammapadas/866
❤1💯1
Dhammapada Verse 96
Kosambivasitissattherasamanera Vatthu
Santam tassa manam hoti
santa vaca ca kamma ca
sammadanna vimuttassa
upasantassa tadino.
Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.
The Story of a Samanera from Kosambi
While residing at the Jetavana monastery, the Buddha uttered Verse (96) of this book, with reference to a samanera, a pupil of Thera Tissa from Kosambi.
Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation; as a result, he attained arahatship as soon as they finished shaving his head.
After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma, and so the thera was not to feel sad about it. But the thera could not get over the unfortunate incident.
Then they continued their journey to Savatthi and arrived at the Jetavana monastery where the Buddha was in residence. The thera then told the Buddha that the young samanera who came along with him was the most noble person he had ever met, and related all that had happened on their way. The Buddha listened to him, and replied, "My son, an arahat does not get angry with anyone he is restrained in his senses and is perfectly calm and serene."
Then the Buddha spoke in verse as follows:
Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
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====================
Kosambivasitissattherasamanera Vatthu
Santam tassa manam hoti
santa vaca ca kamma ca
sammadanna vimuttassa
upasantassa tadino.
Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.
The Story of a Samanera from Kosambi
While residing at the Jetavana monastery, the Buddha uttered Verse (96) of this book, with reference to a samanera, a pupil of Thera Tissa from Kosambi.
Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation; as a result, he attained arahatship as soon as they finished shaving his head.
After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma, and so the thera was not to feel sad about it. But the thera could not get over the unfortunate incident.
Then they continued their journey to Savatthi and arrived at the Jetavana monastery where the Buddha was in residence. The thera then told the Buddha that the young samanera who came along with him was the most noble person he had ever met, and related all that had happened on their way. The Buddha listened to him, and replied, "My son, an arahat does not get angry with anyone he is restrained in his senses and is perfectly calm and serene."
Then the Buddha spoke in verse as follows:
Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
====================
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Human Life and Problems
By Venerable K. Sri Dhammananda
This book endeavours to portray these human problems analytically and present them with the Buddhist point of view through Buddhist approach and understanding.
As could be expected, Venerable Sri Dhammananda was somewhat apprehensive at the beginning about undertaking a venture of this nature which can easily be quite controversial particularly when it comes to answering questions pertaining to certain areas of human problems like marital discords, divorce, LGBTQ non binary and the like which might be raised by certain quarters when seeking clarification. Hence, in writing a book of this nature the author inevitably had to traverse a veritable minefield with utmost care.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN083.pdf
=============
Human Life and Problems
By Venerable K. Sri Dhammananda
This book endeavours to portray these human problems analytically and present them with the Buddhist point of view through Buddhist approach and understanding.
As could be expected, Venerable Sri Dhammananda was somewhat apprehensive at the beginning about undertaking a venture of this nature which can easily be quite controversial particularly when it comes to answering questions pertaining to certain areas of human problems like marital discords, divorce, LGBTQ non binary and the like which might be raised by certain quarters when seeking clarification. Hence, in writing a book of this nature the author inevitably had to traverse a veritable minefield with utmost care.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN083.pdf
=============
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He who has nothing
–in front, behind, in between–
the one with nothing
who clings to no thing:
he’s what I call
a brahman.
421*
Dhammapada XXVI : Brahmans
https://news.1rj.ru/str/dhammapadas/576
–in front, behind, in between–
the one with nothing
who clings to no thing:
he’s what I call
a brahman.
421*
Dhammapada XXVI : Brahmans
https://news.1rj.ru/str/dhammapadas/576
❤2🥰1😍1
Dhammapada Verse 97
Sariputtatthera Vatthu
Assaddho akatannu ca
sandhicchedo ca yo naro
hatavakaso vantaso1
sa ve uttamaporiso.
Verse 97. He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).
1. Vantaso: one who has discarded all craving (lit., one who has vomited out all craving).
The Story of Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verse (97) of this book, with reference to Thera Sariputtta.
Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sariputta, and in the presence of those bhikkhus, he asked, "My son Sariputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?" Sariputta answered, "Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others." Sariputta's answer was not properly understood by the bhikkhus; they thought, "Sariputta has not given up wrong views yet; even now, he has no faith in the Buddha."
Then the Buddha explained to them the true meaning of Sariputta's answer. "Bhikkhus, Sariputta's answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sariputta has faith in me; he also has faith in the consequences of good and bad deeds."
Then the Buddha spoke in verse as follows:
Verse 97: He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).
At the end of the discourse, all those bhikkhus attained arahatship.
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Sariputtatthera Vatthu
Assaddho akatannu ca
sandhicchedo ca yo naro
hatavakaso vantaso1
sa ve uttamaporiso.
Verse 97. He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).
1. Vantaso: one who has discarded all craving (lit., one who has vomited out all craving).
The Story of Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verse (97) of this book, with reference to Thera Sariputtta.
Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sariputta, and in the presence of those bhikkhus, he asked, "My son Sariputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?" Sariputta answered, "Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others." Sariputta's answer was not properly understood by the bhikkhus; they thought, "Sariputta has not given up wrong views yet; even now, he has no faith in the Buddha."
Then the Buddha explained to them the true meaning of Sariputta's answer. "Bhikkhus, Sariputta's answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sariputta has faith in me; he also has faith in the consequences of good and bad deeds."
Then the Buddha spoke in verse as follows:
Verse 97: He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).
At the end of the discourse, all those bhikkhus attained arahatship.
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
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Forwarded from Dhammapada - Buddha Dharma Teachings
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The Buddha`s Ways to Peace and Happiness
by Chanmyay Sayadaw
For those who have not studied the Buddha's teaching completely and thoroughly, there can be a misunderstanding that the Buddha Dhamma is only about the attainment of Nibbana or well-being in future lives, and not about peace and happiness in this very life.
As a matter of fact, the Buddha's teaching also show the ways to live in peace and happiness in the present life. The various kinds of advice range from how to act, speak, and think to how to eat and dress, as well as how to develop a pure mental attitude that allows one to live with integrity.
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https://drive.google.com/file/d/1nyLLmmFtMxrutsGkEB5BcHn8cyK5BVZB/view?usp=sharing
The Buddha`s Ways to Peace and Happiness
by Chanmyay Sayadaw
For those who have not studied the Buddha's teaching completely and thoroughly, there can be a misunderstanding that the Buddha Dhamma is only about the attainment of Nibbana or well-being in future lives, and not about peace and happiness in this very life.
As a matter of fact, the Buddha's teaching also show the ways to live in peace and happiness in the present life. The various kinds of advice range from how to act, speak, and think to how to eat and dress, as well as how to develop a pure mental attitude that allows one to live with integrity.
Free download here:
https://drive.google.com/file/d/1nyLLmmFtMxrutsGkEB5BcHn8cyK5BVZB/view?usp=sharing
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In This Very Life
by Sayadaw U. Pandita
Burmese meditation master Sayadaw U Pandita shows us that freedom is as immediate as breathing, as fundamental as a footstep. In this book he describes the path of the Buddha and calls all of us to that heroic journey of liberation. Enlivened by numerous case histories and anecdotes, In This Very Life is a matchless guide to the inner territory of meditation as described by the Buddha.
Free Download available:
https://theravada.vn/wp-content/uploads/2021/05/In-This-Very-Life.pdf
In This Very Life
by Sayadaw U. Pandita
Burmese meditation master Sayadaw U Pandita shows us that freedom is as immediate as breathing, as fundamental as a footstep. In this book he describes the path of the Buddha and calls all of us to that heroic journey of liberation. Enlivened by numerous case histories and anecdotes, In This Very Life is a matchless guide to the inner territory of meditation as described by the Buddha.
Free Download available:
https://theravada.vn/wp-content/uploads/2021/05/In-This-Very-Life.pdf
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Touching the Earth
By Thich Nhat Hanh
I see my mother and father, whose blood, flesh, and vitality are circulating in my own veins and nourishing every cell in me. Through them, I see my four grandparents. Their expectations, experiences, and wisdom have been transmitted from so many generations of ancestors. I carry in me the life, blood, experience, wisdom, happiness, and sorrow of all generations. The suffering and all the elements that need to be transformed, I am practicing to transform. I open my heart, flesh, and bones to receive the energy of insight, love, and experience transmitted to me by all my ancestors. I see my roots in my father, mother, grandfathers, grandmothers, and all my ancestors. I know I am only the continuation of this ancestral lineage. Please support, protect, and transmit to me your energy. I know wherever children and grandchildren are, ancestors are there, also. I know that parents always love and support their children and grandchildren, although they are not always able to express it skillfully because of difficulties they themselves encountered. I see that my ancestors tried to build a way of life based on gratitude, joy, confidence, respect, and loving kindness. As a continuation of my ancestors, I bow deeply and allow their energy to flow through me. I ask my ancestors for their support, protection, and strength.
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By Thich Nhat Hanh
I see my mother and father, whose blood, flesh, and vitality are circulating in my own veins and nourishing every cell in me. Through them, I see my four grandparents. Their expectations, experiences, and wisdom have been transmitted from so many generations of ancestors. I carry in me the life, blood, experience, wisdom, happiness, and sorrow of all generations. The suffering and all the elements that need to be transformed, I am practicing to transform. I open my heart, flesh, and bones to receive the energy of insight, love, and experience transmitted to me by all my ancestors. I see my roots in my father, mother, grandfathers, grandmothers, and all my ancestors. I know I am only the continuation of this ancestral lineage. Please support, protect, and transmit to me your energy. I know wherever children and grandchildren are, ancestors are there, also. I know that parents always love and support their children and grandchildren, although they are not always able to express it skillfully because of difficulties they themselves encountered. I see that my ancestors tried to build a way of life based on gratitude, joy, confidence, respect, and loving kindness. As a continuation of my ancestors, I bow deeply and allow their energy to flow through me. I ask my ancestors for their support, protection, and strength.
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Then Anāthapiṇḍika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “Householder, you have provided the Saṅgha of monks with robes, alms food, lodgings, and medicinal requisites for the sick, but you shouldn’t rest content with the thought, ‘We have provided the Saṅgha of monks with robes, alms food, lodgings, and medicinal requisites for the sick.’ So you should train yourself, ‘Let’s periodically enter and remain in seclusion and rapture.’ That’s how you should train yourself.”
Partial excerpts from AN 5.176 Pīti Sutta: Rapture
Partial excerpts from AN 5.176 Pīti Sutta: Rapture
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