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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.
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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
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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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Dhammapada, beloved and favorite teachings of the Buddha channel:
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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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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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Dhammapada Verse 98
Khadiravaniyarevatatthera Vatthu
Game va yadi varanne
ninne va yadi va thale
yattha arahanto viharanti
tam bhumiramaneyyakam.
Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.
The Story of Thera Revata
While residing at the Jetavana monastery, the Buddha uttered Verse (98) of this book, with reference to Thera Revata of the Acacia (khadira) Forest.
Revata was the youngest brother of the Chief Disciple, Sariputta. He was the only one of the brothers and sisters of Sariputta who had not left home for the homeless life. His parents were very anxious to get him married. Revata was only seven years old when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Those bhikkhus had been requested earlier by Thera Sariputta to make his brother a samanera if he should come to them. Accordingly, he was made a samanera and Thera Sariputta was informed about it.
Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, thirty yojanas away from the monastery. At the end of the vassa, the samanera attained arahatship. Thera Sariputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sariputta, Thera Sivali and five hundred other bhikkhus set out to visit Samanera Revata.
The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and five hundred monasteries for the other bhikkhus, and made them comfortable throughout their stay there.
On their return journey, they travelled at the same rate as before, and came to the Pubbarama monastery on the eastern end of Savatthi at the end of the month. From there, they went to the house of Visakha, who offered them alms-food. After the meal, Visakha asked the Buddha if the place of Revata in the acacia forest was pleasant.
And the Buddha answered in verse as follows:
Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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====================
Khadiravaniyarevatatthera Vatthu
Game va yadi varanne
ninne va yadi va thale
yattha arahanto viharanti
tam bhumiramaneyyakam.
Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.
The Story of Thera Revata
While residing at the Jetavana monastery, the Buddha uttered Verse (98) of this book, with reference to Thera Revata of the Acacia (khadira) Forest.
Revata was the youngest brother of the Chief Disciple, Sariputta. He was the only one of the brothers and sisters of Sariputta who had not left home for the homeless life. His parents were very anxious to get him married. Revata was only seven years old when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Those bhikkhus had been requested earlier by Thera Sariputta to make his brother a samanera if he should come to them. Accordingly, he was made a samanera and Thera Sariputta was informed about it.
Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, thirty yojanas away from the monastery. At the end of the vassa, the samanera attained arahatship. Thera Sariputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sariputta, Thera Sivali and five hundred other bhikkhus set out to visit Samanera Revata.
The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and five hundred monasteries for the other bhikkhus, and made them comfortable throughout their stay there.
On their return journey, they travelled at the same rate as before, and came to the Pubbarama monastery on the eastern end of Savatthi at the end of the month. From there, they went to the house of Visakha, who offered them alms-food. After the meal, Visakha asked the Buddha if the place of Revata in the acacia forest was pleasant.
And the Buddha answered in verse as follows:
Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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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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Forwarded from Buddha Dharma books
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Exhortation
By Mahasi Sayadaw Gyi
Mahasi Sayadawgyi delivered relevant and useful Exhortations at the Annual Exhortations and Puja Ceremonies, every year held around full moon of Nattaw months (December/ January), and also at the Annual meeting of the Buddha Sasana Nuggaha Organization.
These Exhortations were usually published in the Annual Report of the Buddha Sasana Nuggaha Organization. The first Exhortation in this edition was delivered at the 23rd Annual ceremony held on 24th December 1972 and the second one at the 27th Annual meeting of the Buddha Sasana Nuggaha Organization held in 1975/ 1976.
The first dealt with the instructions given to the meditation instructors and senior administrators of the meditation centres, and the second dealt with the instructions for the members and leaders of the Buddha Sasana Nuggaha Organization to follow six virtues of a leader and four factors of the Sangaha Dhamma. These two Exhortations are important guidelines for Buddha Sasana Nuggaha Organization and meditation centres. The first Exhortation was first published in Myanmar in 1973.
Free download here:
http://www.mediafire.com/file/24c0xamronyahqw/
=============
Exhortation
By Mahasi Sayadaw Gyi
Mahasi Sayadawgyi delivered relevant and useful Exhortations at the Annual Exhortations and Puja Ceremonies, every year held around full moon of Nattaw months (December/ January), and also at the Annual meeting of the Buddha Sasana Nuggaha Organization.
These Exhortations were usually published in the Annual Report of the Buddha Sasana Nuggaha Organization. The first Exhortation in this edition was delivered at the 23rd Annual ceremony held on 24th December 1972 and the second one at the 27th Annual meeting of the Buddha Sasana Nuggaha Organization held in 1975/ 1976.
The first dealt with the instructions given to the meditation instructors and senior administrators of the meditation centres, and the second dealt with the instructions for the members and leaders of the Buddha Sasana Nuggaha Organization to follow six virtues of a leader and four factors of the Sangaha Dhamma. These two Exhortations are important guidelines for Buddha Sasana Nuggaha Organization and meditation centres. The first Exhortation was first published in Myanmar in 1973.
Free download here:
http://www.mediafire.com/file/24c0xamronyahqw/
=============
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Forwarded from Dhammapada - Buddha Dharma Teachings
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Mindfulness of Breathing (Ānāpāna·Ssati) (Second Revised Edition)
By Pa Auk Tawya Sayadaw
In accordance with The Buddha's series of instructions, the Sayadaw first describes how the yogi develops samatha with mindfulness of breathing, until there appears the light of wisdom and the sign of concentration, the nimitta. Then the Sayadaw explains how the yogi develops the gained concentration, until the attainment of the fourth jhāna. Afterwards, the Sayadaw explains how the yogi uses the light of wisdom to discern ultimate materiality, ultimate mentality, and their dependent origination, in order then to develop vipassanā. Finally, the Sayadaw explains how the yogi progresses through the series of insight knowledges until there is realization of Nibbāna. In each case, the Sayadaw explains how the yogi's gradual development fulfils the thirty-seven requisites of enlightenment: in samatha, in vipassanā, and in the realization of Nibbāna.
Free download available:
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Mindfulness of Breathing (Ānāpāna·Ssati) (Second Revised Edition)
By Pa Auk Tawya Sayadaw
In accordance with The Buddha's series of instructions, the Sayadaw first describes how the yogi develops samatha with mindfulness of breathing, until there appears the light of wisdom and the sign of concentration, the nimitta. Then the Sayadaw explains how the yogi develops the gained concentration, until the attainment of the fourth jhāna. Afterwards, the Sayadaw explains how the yogi uses the light of wisdom to discern ultimate materiality, ultimate mentality, and their dependent origination, in order then to develop vipassanā. Finally, the Sayadaw explains how the yogi progresses through the series of insight knowledges until there is realization of Nibbāna. In each case, the Sayadaw explains how the yogi's gradual development fulfils the thirty-seven requisites of enlightenment: in samatha, in vipassanā, and in the realization of Nibbāna.
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvcl8ycFE1N0xXNGc
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Dhammapada Verse 99
Annatara itthi Vatthu
Ramaniyani arannani
yaittha na ramati jano
vitaraga ramissanti
na te kamagavesino.
Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.
The Story of a Woman
While residing at the Jetavana monastery, the Buddha uttered Verse (99) of this book, with reference to a woman of doubtful character.
A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and, seeing the bhikkhu, tried to attract his attention and seduce him. The thera got frightened; at the same time, his whole body was diffused with some kind of delightful satisfaction. The Buddha saw him from his monastery, and with his supernormal power, sent rays of light to him, and the bhikkhu received this message, which said, "My son, where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure."
Then the Buddha spoke in verse as follows:
Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.
End of Chapter Seven: The Arahat (Arahantavagga)
Words of the Buddha channel:
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====================
Annatara itthi Vatthu
Ramaniyani arannani
yaittha na ramati jano
vitaraga ramissanti
na te kamagavesino.
Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.
The Story of a Woman
While residing at the Jetavana monastery, the Buddha uttered Verse (99) of this book, with reference to a woman of doubtful character.
A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and, seeing the bhikkhu, tried to attract his attention and seduce him. The thera got frightened; at the same time, his whole body was diffused with some kind of delightful satisfaction. The Buddha saw him from his monastery, and with his supernormal power, sent rays of light to him, and the bhikkhu received this message, which said, "My son, where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure."
Then the Buddha spoke in verse as follows:
Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.
End of Chapter Seven: The Arahat (Arahantavagga)
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====================
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Gifts He Left Behind
The Dhamma Legacy of Ajaan Dune Atulo
compiled by Phra Bodhinandamuni
translated from the Thai by Thanissaro Bhikkhu
Many people have asked for Luang Pu's Dhamma talks, out of a desire to read them or listen to them, and I have to confess frankly that Luang Pu's Dhamma talks are extremely rare. This is because he never gave any formal sermons or discoursed at any great length. He simply taught meditation, admonished his students, answered questions, or discussed the Dhamma with other elder monks. He would speak in a way that was brief, careful, and to the point. In addition, he never gave sermons at formal ceremonies.
So in response to the desire and interest that many people have shown in Luang Pu's Dhamma, I have compiled this book of his short teachings — pure truths at the highest level, lessons and admonishments he gave his students, answers to questions, and passages from the Buddha's words in the Canon that he always liked to quote. Because I lived for a long time with him, to the end of his days, I have gathered these passages from memory or from notes in my journal. I have also included the events, locations, and people who were involved, to help make the passages easier to understand and more inviting to read.
Free download available:
https://static.sariputta.com/pdf/tipitaka/1229/Gifts%20He%20Left%20Behind-dikonversi.pdf
=============
Gifts He Left Behind
The Dhamma Legacy of Ajaan Dune Atulo
compiled by Phra Bodhinandamuni
translated from the Thai by Thanissaro Bhikkhu
Many people have asked for Luang Pu's Dhamma talks, out of a desire to read them or listen to them, and I have to confess frankly that Luang Pu's Dhamma talks are extremely rare. This is because he never gave any formal sermons or discoursed at any great length. He simply taught meditation, admonished his students, answered questions, or discussed the Dhamma with other elder monks. He would speak in a way that was brief, careful, and to the point. In addition, he never gave sermons at formal ceremonies.
So in response to the desire and interest that many people have shown in Luang Pu's Dhamma, I have compiled this book of his short teachings — pure truths at the highest level, lessons and admonishments he gave his students, answers to questions, and passages from the Buddha's words in the Canon that he always liked to quote. Because I lived for a long time with him, to the end of his days, I have gathered these passages from memory or from notes in my journal. I have also included the events, locations, and people who were involved, to help make the passages easier to understand and more inviting to read.
Free download available:
https://static.sariputta.com/pdf/tipitaka/1229/Gifts%20He%20Left%20Behind-dikonversi.pdf
=============
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Forwarded from Buddha Dharma books
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Mindfulness: The Path To The Death
Venerable Ajahn Sumedho
The aim of this book is to provide a clear instruction in and reflection on Buddhist meditation as taught by Ajahn Sumedho, a bhikkhu (monk) of the Theravadin tradition. The following chapters are edited from longer talks Ajahn Sumedho has given to meditators as a practical approach to the wisdom of Buddhism. This wisdom is otherwise known as Dhamma, or 'the way things are'.
You are invited to use this book as a step-by-step manual. The first chapter tries to make the practice of meditation clear in a general way and the subsequent sections can be taken one at a time and followed by a period of meditation. The third chapter is a reflection on the understanding that meditation develops. The book concludes with the means of taking the Refuges and Precepts which place the practice of meditation within the larger framework of mind-cultivation. These can be requested formally from ordained Buddhists (Sarigha) or personally determined. They form the foundation of the means whereby spiritual values are brought into the world.
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN051.pdf
=============
Mindfulness: The Path To The Death
Venerable Ajahn Sumedho
The aim of this book is to provide a clear instruction in and reflection on Buddhist meditation as taught by Ajahn Sumedho, a bhikkhu (monk) of the Theravadin tradition. The following chapters are edited from longer talks Ajahn Sumedho has given to meditators as a practical approach to the wisdom of Buddhism. This wisdom is otherwise known as Dhamma, or 'the way things are'.
You are invited to use this book as a step-by-step manual. The first chapter tries to make the practice of meditation clear in a general way and the subsequent sections can be taken one at a time and followed by a period of meditation. The third chapter is a reflection on the understanding that meditation develops. The book concludes with the means of taking the Refuges and Precepts which place the practice of meditation within the larger framework of mind-cultivation. These can be requested formally from ordained Buddhists (Sarigha) or personally determined. They form the foundation of the means whereby spiritual values are brought into the world.
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN051.pdf
=============
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Dhammapada Verse 100
Tambadathika Coraghataka Vatthu
Sahassamapi ce vaca
anatthapadasamhita
ekam atthapadam seyyo
yam sutva upasammati.
Verse 100: Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
The Story of Tambadathika
While residing at the Jetavana monastery, the Buddha uttered Verse (100) of this book, with reference to Tambadathika, the executioner of thieves.
Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel, Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.
After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?" Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.* After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.
When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.
Then the Buddha spoke in verse as follows:
Verse 100: Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
*anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
====================
Tambadathika Coraghataka Vatthu
Sahassamapi ce vaca
anatthapadasamhita
ekam atthapadam seyyo
yam sutva upasammati.
Verse 100: Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
The Story of Tambadathika
While residing at the Jetavana monastery, the Buddha uttered Verse (100) of this book, with reference to Tambadathika, the executioner of thieves.
Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel, Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.
After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?" Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.* After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.
When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.
Then the Buddha spoke in verse as follows:
Verse 100: Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
*anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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====================
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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