If you come to look deeply into your fearful attachment, you will realize that it is in fact the very obstacle to your joy and happiness. You have the capacity to let it go. Letting go takes a lot of courage sometimes. But once you let go, happiness comes very quickly. You won’t have to go around searching for it.
Imagine you’re a city dweller taking a weekend trip out to the countryside. If you live in a big metropolis, there’s a lot of noise, dust, pollution, and odors, but also a lot of opportunities and excitement. One day, a friend coaxes you into getting away for a couple of days. At first you may say, “I can’t. I have too much work. I might miss an important call.”
But finally he convinces you to leave, and an hour or two later, you find yourself in the countryside. You see open space. You see the sky, and you feel the breeze on your cheeks. Happiness is born from the fact that you could leave the city behind. If you hadn’t left, how could you experience that kind of joy? You needed to let go.
2. Inviting Positive Seeds
We each have many kinds of “seeds” lying deep in our consciousness. Those we water are the ones that sprout, come up into our awareness, and manifest outwardly.
So in our own consciousness there is hell, and there is also paradise. We are capable of being compassionate, understanding, and joyful. If we pay attention only to the negative things in us, especially the suffering of past hurts, we are wallowing in our sorrows and not getting any positive nourishment. We can practice appropriate attention, watering the wholesome qualities in us by touching the positive things that are always available inside and around us. That is good food for our mind.
One way of taking care of our suffering is to invite a seed of the opposite nature to come up. As nothing exists without its opposite, if you have a seed of arrogance, you have also a seed of compassion. Every one of us has a seed of compassion. If you practice mindfulness of compassion every day, the seed of compassion in you will become strong. You need only concentrate on it and it will come up as a powerful zone of energy.
Naturally, when compassion comes up, arrogance goes down. You don’t have to fight it or push it down. We can selectively water the good seeds and refrain from watering the negative seeds. This doesn’t mean we ignore our suffering; it just means that we allow the positive seeds that are naturally there to get attention and nourishment.
3. Mindfulness-Based Joy
Mindfulness helps us not only to get in touch with suffering, so that we can embrace and transform it, but also to touch the wonders of life, including our own body. Then breathing in becomes a delight, and breathing out can also be a delight. You truly come to enjoy your breathing.
A few years ago, I had a virus in my lungs that made them bleed. I was spitting up blood. With lungs like that, it was difficult to breathe, and it was difficult to be happy while breathing. After treatment, my lungs healed and my breathing became much better. Now when I breathe, all I need to do is to remember the time when my lungs were infected with this virus. Then every breath I take becomes really delicious, really good.
When we practice mindful breathing or mindful walking, we bring our mind home to our body and we are established in the here and the now. We feel so lucky; we have so many conditions of happiness that are already available. Joy and happiness come right away. So mindfulness is a source of joy. Mindfulness is a source of happiness.
Mindfulness is an energy you can generate all day long through your practice. You can wash your dishes in mindfulness. You can cook your dinner in mindfulness. You can mop the floor in mindfulness. And with mindfulness you can touch the many conditions of happiness and joy that are already available. You are a real artist. You know how to create joy and happiness any time you want. This is the joy and the happiness born from mindfulness.
4. Concentration
Imagine you’re a city dweller taking a weekend trip out to the countryside. If you live in a big metropolis, there’s a lot of noise, dust, pollution, and odors, but also a lot of opportunities and excitement. One day, a friend coaxes you into getting away for a couple of days. At first you may say, “I can’t. I have too much work. I might miss an important call.”
But finally he convinces you to leave, and an hour or two later, you find yourself in the countryside. You see open space. You see the sky, and you feel the breeze on your cheeks. Happiness is born from the fact that you could leave the city behind. If you hadn’t left, how could you experience that kind of joy? You needed to let go.
2. Inviting Positive Seeds
We each have many kinds of “seeds” lying deep in our consciousness. Those we water are the ones that sprout, come up into our awareness, and manifest outwardly.
So in our own consciousness there is hell, and there is also paradise. We are capable of being compassionate, understanding, and joyful. If we pay attention only to the negative things in us, especially the suffering of past hurts, we are wallowing in our sorrows and not getting any positive nourishment. We can practice appropriate attention, watering the wholesome qualities in us by touching the positive things that are always available inside and around us. That is good food for our mind.
One way of taking care of our suffering is to invite a seed of the opposite nature to come up. As nothing exists without its opposite, if you have a seed of arrogance, you have also a seed of compassion. Every one of us has a seed of compassion. If you practice mindfulness of compassion every day, the seed of compassion in you will become strong. You need only concentrate on it and it will come up as a powerful zone of energy.
Naturally, when compassion comes up, arrogance goes down. You don’t have to fight it or push it down. We can selectively water the good seeds and refrain from watering the negative seeds. This doesn’t mean we ignore our suffering; it just means that we allow the positive seeds that are naturally there to get attention and nourishment.
3. Mindfulness-Based Joy
Mindfulness helps us not only to get in touch with suffering, so that we can embrace and transform it, but also to touch the wonders of life, including our own body. Then breathing in becomes a delight, and breathing out can also be a delight. You truly come to enjoy your breathing.
A few years ago, I had a virus in my lungs that made them bleed. I was spitting up blood. With lungs like that, it was difficult to breathe, and it was difficult to be happy while breathing. After treatment, my lungs healed and my breathing became much better. Now when I breathe, all I need to do is to remember the time when my lungs were infected with this virus. Then every breath I take becomes really delicious, really good.
When we practice mindful breathing or mindful walking, we bring our mind home to our body and we are established in the here and the now. We feel so lucky; we have so many conditions of happiness that are already available. Joy and happiness come right away. So mindfulness is a source of joy. Mindfulness is a source of happiness.
Mindfulness is an energy you can generate all day long through your practice. You can wash your dishes in mindfulness. You can cook your dinner in mindfulness. You can mop the floor in mindfulness. And with mindfulness you can touch the many conditions of happiness and joy that are already available. You are a real artist. You know how to create joy and happiness any time you want. This is the joy and the happiness born from mindfulness.
4. Concentration
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Concentration is born from mindfulness. Concentration has the power to break through, to burn away the afflictions that make you suffer and to allow joy and happiness to come in.
To stay in the present moment takes concentration. Worries and anxiety about the future are always there, ready to take us away. We can see them, acknowledge them, and use our concentration to return to the present moment.
When we have concentration, we have a lot of energy. We don’t get carried away by visions of past suffering or fears about the future. We dwell stably in the present moment so we can get in touch with the wonders of life, and generate joy and happiness.
Concentration is always concentration on something. If you focus on your breathing in a relaxed way, you are already cultivating an inner strength. When you come back to feel your breath, concentrate on your breathing with all your heart and mind. Concentration is not hard labor. You don’t have to strain yourself or make a huge effort. Happiness arises lightly and easily.
5. Insight
With mindfulness, we recognize the tension in our body, and we want very much to release it, but sometimes we can’t. What we need is some insight.
Insight is seeing what is there. It is the clarity that can liberate us from afflictions such as jealousy or anger, and allow true happiness to come. Every one of us has insight, though we don’t always make use of it to increase our happiness.
The essence of our practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight.
We may know, for example, that something (a craving, or a grudge) is an obstacle for our happiness, that it brings us anxiety and fear. We know this thing is not worth the sleep we’re losing over it. But still we go on spending our time and energy obsessing about it. We’re like a fish who has been caught once before and knows there’s a hook inside the bait; if the fish makes use of that insight, he won’t bite, because he knows he’ll get caught by the hook.
Often, we just bite onto our craving or grudge, and let the hook take us. We get caught and attached to these situations that are not worthy of our concern. If mindfulness and concentration are there, then insight will be there and we can make use of it to swim away, free.
In springtime when there is a lot of pollen in the air, some of us have a hard time breathing due to allergies. Even when we aren’t trying to run five miles and we just want to sit or lie down, we can’t breathe very well. So in wintertime, when there’s no pollen, instead of complaining about the cold, we can remember how in April or May we couldn’t go out at all. Now our lungs are clear, we can take a brisk walk outside and we can breathe very well. We consciously call up our experience of the past to help ourselves treasure the good things we are having right now.
In the past we probably did suffer from one thing or another. It may even have felt like a kind of hell. If we remember that suffering, not letting ourselves get carried away by it, we can use it to remind ourselves, “How lucky I am right now. I’m not in that situation. I can be happy”—that is insight; and in that moment, our joy, and our happiness can grow very quickly.
The essence of our practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight.
It requires first of all that we come home to ourselves, that we make peace with our suffering, treating it tenderly, and looking deeply at the roots of our pain. It requires that we let go of useless, unnecessary sufferings and take a closer look at our idea of happiness.
Finally, it requires that we nourish happiness daily, with acknowledgment, understanding, and compassion for ourselves and for those around us. We offer these practices to ourselves, to our loved ones, and to the larger community. This is the art of suffering and the art of happiness.
To stay in the present moment takes concentration. Worries and anxiety about the future are always there, ready to take us away. We can see them, acknowledge them, and use our concentration to return to the present moment.
When we have concentration, we have a lot of energy. We don’t get carried away by visions of past suffering or fears about the future. We dwell stably in the present moment so we can get in touch with the wonders of life, and generate joy and happiness.
Concentration is always concentration on something. If you focus on your breathing in a relaxed way, you are already cultivating an inner strength. When you come back to feel your breath, concentrate on your breathing with all your heart and mind. Concentration is not hard labor. You don’t have to strain yourself or make a huge effort. Happiness arises lightly and easily.
5. Insight
With mindfulness, we recognize the tension in our body, and we want very much to release it, but sometimes we can’t. What we need is some insight.
Insight is seeing what is there. It is the clarity that can liberate us from afflictions such as jealousy or anger, and allow true happiness to come. Every one of us has insight, though we don’t always make use of it to increase our happiness.
The essence of our practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight.
We may know, for example, that something (a craving, or a grudge) is an obstacle for our happiness, that it brings us anxiety and fear. We know this thing is not worth the sleep we’re losing over it. But still we go on spending our time and energy obsessing about it. We’re like a fish who has been caught once before and knows there’s a hook inside the bait; if the fish makes use of that insight, he won’t bite, because he knows he’ll get caught by the hook.
Often, we just bite onto our craving or grudge, and let the hook take us. We get caught and attached to these situations that are not worthy of our concern. If mindfulness and concentration are there, then insight will be there and we can make use of it to swim away, free.
In springtime when there is a lot of pollen in the air, some of us have a hard time breathing due to allergies. Even when we aren’t trying to run five miles and we just want to sit or lie down, we can’t breathe very well. So in wintertime, when there’s no pollen, instead of complaining about the cold, we can remember how in April or May we couldn’t go out at all. Now our lungs are clear, we can take a brisk walk outside and we can breathe very well. We consciously call up our experience of the past to help ourselves treasure the good things we are having right now.
In the past we probably did suffer from one thing or another. It may even have felt like a kind of hell. If we remember that suffering, not letting ourselves get carried away by it, we can use it to remind ourselves, “How lucky I am right now. I’m not in that situation. I can be happy”—that is insight; and in that moment, our joy, and our happiness can grow very quickly.
The essence of our practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight.
It requires first of all that we come home to ourselves, that we make peace with our suffering, treating it tenderly, and looking deeply at the roots of our pain. It requires that we let go of useless, unnecessary sufferings and take a closer look at our idea of happiness.
Finally, it requires that we nourish happiness daily, with acknowledgment, understanding, and compassion for ourselves and for those around us. We offer these practices to ourselves, to our loved ones, and to the larger community. This is the art of suffering and the art of happiness.
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With each breath, we ease suffering and generate joy. With each step, the flower of insight blooms.
About Thich Nhat Hanh
Thich Nhat Hanh (1926-2022) was a renowned Zen teacher and poet, the founder of the Engaged Buddhist movement, and the founder of nine monastic communities, including Plum Village Monastery in France. He was also the author of At Home in the World, The Other Shore, and more than a hundred other books that have sold millions of copies worldwide.
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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
_
About Thich Nhat Hanh
Thich Nhat Hanh (1926-2022) was a renowned Zen teacher and poet, the founder of the Engaged Buddhist movement, and the founder of nine monastic communities, including Plum Village Monastery in France. He was also the author of At Home in the World, The Other Shore, and more than a hundred other books that have sold millions of copies worldwide.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
_
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Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Dhammapada Verse 107
Sariputtattherassa bhagineyya Vatthu
Yo ca vassasatam jantu
aggim paricare vane
ekanca bhavitattanam
muhuttamapi pujaye
sa yeva pujana seyyo
yance vassasatam hutam.
Verse 107: For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
The Story of Thera Sariputta's Nephew
While residing at the Veluvana monastery, the Buddha uttered Verse (107) of this book, with reference to Thera Sariputta's nephew.
On one occasion, Thera Sariputta asked his nephew, a brahmin, whether he was doing any meritorious deeds. His nephew answered that he had been sacrificing a goat in fire-worship every month, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world.
Then he took his nephew the young brahmin to the Buddha. There, the Buddha taught him the Dhamma that would lead one to the Brahmin world and said to the brahmin, "Young brahmin, paying homage to the bhikkhus for a moment would be far better than making sacrifices in fire-worship for a hundred years."
Then the Buddha spoke in verse as follows:
Verse 107: For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
At the end of the discourse, the brahmin, who was Thera Sariputta's nephew, attained Sotapatti Fruition.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
====================
Sariputtattherassa bhagineyya Vatthu
Yo ca vassasatam jantu
aggim paricare vane
ekanca bhavitattanam
muhuttamapi pujaye
sa yeva pujana seyyo
yance vassasatam hutam.
Verse 107: For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
The Story of Thera Sariputta's Nephew
While residing at the Veluvana monastery, the Buddha uttered Verse (107) of this book, with reference to Thera Sariputta's nephew.
On one occasion, Thera Sariputta asked his nephew, a brahmin, whether he was doing any meritorious deeds. His nephew answered that he had been sacrificing a goat in fire-worship every month, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world.
Then he took his nephew the young brahmin to the Buddha. There, the Buddha taught him the Dhamma that would lead one to the Brahmin world and said to the brahmin, "Young brahmin, paying homage to the bhikkhus for a moment would be far better than making sacrifices in fire-worship for a hundred years."
Then the Buddha spoke in verse as follows:
Verse 107: For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
At the end of the discourse, the brahmin, who was Thera Sariputta's nephew, attained Sotapatti Fruition.
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
====================
Telegram
Buddha Dharma books
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Tuvataka Sutta
By Mahasi Sayadaw Gyi
The discourse on “Tuvataka Sutta” one of the six Mahasamaya Suttas, was delivered by the Venerable Mahasi Sayadawgyi on 5 Sabbath days of 1337 B.E. Pyatho full moon day, 8th waning day of Pyatho, new moon day of Pyatho, and 8th waning and full moon day of Tabodwe (15th , 23rd , 30th January and 7th and 14th February 1976) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre, at the request of U Hla Maung, the then Director- General of Religious Affairs Department, Ministry of Home and Religious Affairs.
After the fair manunoscript was finally edited by Mahasi Sayadawgyi, it was handed over to Venerable U Paññobhasa of Zambudipa Hall, Kabar Aye, Yangon who composed an exhaustive introduction which was included in the first Myanmar Edition published in November 1976. Since then, the Second and the Third Edition were published in January 1994 and 2005 respectively.
Free download here:
http://www.mediafire.com/file/6l78869dn8x63zn/
=============
Tuvataka Sutta
By Mahasi Sayadaw Gyi
The discourse on “Tuvataka Sutta” one of the six Mahasamaya Suttas, was delivered by the Venerable Mahasi Sayadawgyi on 5 Sabbath days of 1337 B.E. Pyatho full moon day, 8th waning day of Pyatho, new moon day of Pyatho, and 8th waning and full moon day of Tabodwe (15th , 23rd , 30th January and 7th and 14th February 1976) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre, at the request of U Hla Maung, the then Director- General of Religious Affairs Department, Ministry of Home and Religious Affairs.
After the fair manunoscript was finally edited by Mahasi Sayadawgyi, it was handed over to Venerable U Paññobhasa of Zambudipa Hall, Kabar Aye, Yangon who composed an exhaustive introduction which was included in the first Myanmar Edition published in November 1976. Since then, the Second and the Third Edition were published in January 1994 and 2005 respectively.
Free download here:
http://www.mediafire.com/file/6l78869dn8x63zn/
=============
🏆2💯1
Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
Forest Path
Talks, essays, poems, drawings and photographs from the community at Wat Pah Nanachat, a Thai forest monastery of Theravada Buddhism established by Ajahn Chah.
Wat Pa Nanachat has published many books over the years — in English and in Thai — but never a newsletter. This year we decided to mark the twenty-fifth anniversary of a conservative wat by breaking with tradition. So many people contributed to the project however, and with such enthusiasm, that a sambhavesi newsletter finally entered the world of print as this 250 page book.
Rather than giving a historical review of the last twenty-five years, the following pages provide more of a present-moment snapshot of Wat Pa Nanachat. The articles come from a broad cross-section of the community from the abbot to the most newly ordained novice.
The book opens with excerpts from two chapters of ‘Water Still, Water Flowing’, Ajan Jayasàro’s forthcoming comprehensive biography of Ajan Chah’s life and teaching. The other pieces are by senior theras, majjhima and nàvaka monks, novices and two lay supporters. To give a visual impression of monastic life, the book also contains a number of photographs and a selection of illustrations by Ajan Abhinàno.
Free download available:
https://static.sariputta.com/pdf/tipitaka/771/forest_pathpdf.pdf
=============
Forest Path
Talks, essays, poems, drawings and photographs from the community at Wat Pah Nanachat, a Thai forest monastery of Theravada Buddhism established by Ajahn Chah.
Wat Pa Nanachat has published many books over the years — in English and in Thai — but never a newsletter. This year we decided to mark the twenty-fifth anniversary of a conservative wat by breaking with tradition. So many people contributed to the project however, and with such enthusiasm, that a sambhavesi newsletter finally entered the world of print as this 250 page book.
Rather than giving a historical review of the last twenty-five years, the following pages provide more of a present-moment snapshot of Wat Pa Nanachat. The articles come from a broad cross-section of the community from the abbot to the most newly ordained novice.
The book opens with excerpts from two chapters of ‘Water Still, Water Flowing’, Ajan Jayasàro’s forthcoming comprehensive biography of Ajan Chah’s life and teaching. The other pieces are by senior theras, majjhima and nàvaka monks, novices and two lay supporters. To give a visual impression of monastic life, the book also contains a number of photographs and a selection of illustrations by Ajan Abhinàno.
Free download available:
https://static.sariputta.com/pdf/tipitaka/771/forest_pathpdf.pdf
=============
🏆2💯1
Ram Mandir Janmabhoomi temple, Ayodhya, Uttar Pradesh, Bharat, the birth place of god King Rama of Ramayana epic.
King Rama of Ayodhya and Prince Siddhartha Gautama of Sakya clan are descendants of King Okkaka, founder of the Sun Dynasty, Sauryakulam.
As the Buddha answers about his origins in Sutta-nipāta 3.1, Pabbajjāsutta "Sutra on Going Forth",
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate in energy and wealth,
inhabited by Kosalans:
Solar (sun) by clan, Sakyans by birth.
ādiccā nāma gottena sākiyā nāma jātiyā
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.01.than.html
King Rama of Ayodhya and Prince Siddhartha Gautama of Sakya clan are descendants of King Okkaka, founder of the Sun Dynasty, Sauryakulam.
As the Buddha answers about his origins in Sutta-nipāta 3.1, Pabbajjāsutta "Sutra on Going Forth",
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate in energy and wealth,
inhabited by Kosalans:
Solar (sun) by clan, Sakyans by birth.
ādiccā nāma gottena sākiyā nāma jātiyā
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.01.than.html
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Dhammapada Verse 108
Sariputtattherassa sahayaka brahmana Vatthu
Yamkinci yittham va hutam va loke
samvaccharam yajetha punnapekkho
sabbampi tam na catubhagameti
abhivadana ujjugatesu seyyo.
Verse 108: In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.
The Story of Thera Sariputta's Friend
While residing at the Veluvana monastery, the Buddha uttered Verse (108) of this book, with reference to a friend of Thera Sariputta.
On one occasion Thera Sariputta asked his friend, a brahmin, whether he was doing any meritorious deeds and he replied that he had been making sacrificial offerings on a big scale, hoping to get to the Brahma world in his next existence. Thera Sariputta told him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. Then he took his friend to the Buddha, who showed him the way to the Brahma world. To the friend of Thera Sariputta, the Buddha said, "Brahmin, worshipping the Noble Ones (Ariyas) only for a moment is better than making sacrificial offerings, great and small, throughout the year."
Then the Buddha spoke in verse as follows:
Verse 108: In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.
At the end of the discourse the brahmin attained Sotapatti Fruition.
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
Sariputtattherassa sahayaka brahmana Vatthu
Yamkinci yittham va hutam va loke
samvaccharam yajetha punnapekkho
sabbampi tam na catubhagameti
abhivadana ujjugatesu seyyo.
Verse 108: In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.
The Story of Thera Sariputta's Friend
While residing at the Veluvana monastery, the Buddha uttered Verse (108) of this book, with reference to a friend of Thera Sariputta.
On one occasion Thera Sariputta asked his friend, a brahmin, whether he was doing any meritorious deeds and he replied that he had been making sacrificial offerings on a big scale, hoping to get to the Brahma world in his next existence. Thera Sariputta told him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. Then he took his friend to the Buddha, who showed him the way to the Brahma world. To the friend of Thera Sariputta, the Buddha said, "Brahmin, worshipping the Noble Ones (Ariyas) only for a moment is better than making sacrificial offerings, great and small, throughout the year."
Then the Buddha spoke in verse as follows:
Verse 108: In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.
At the end of the discourse the brahmin attained Sotapatti Fruition.
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Buddha
Free Buddha Dharma ebook
A Comprehensive Manual
of Abhidhamma
The Abhidhammattha Sangaha
of Acariya Anuruddha
Bhikkhu Bodhi, General Editor
Pali text originally edited and translated by Mahathera Narada
Translation revised by Bhikkhu Bodhi
Introduction and explanatory guide by U Rewata Dhamma & Bhikkhu Bodhi
Abhidhamma tables by U Silananda
The present volume contains detailed exposition of Acariya Anuruddha’s Abhidhammattha Sangaha,the main primer for the study of Abhidhamma used throughout the Theravada Buddhist world. This volume began almost four years ago as a revised version of Ven. Mahathera Narada’s long-standing edition and annotated translation of the Sangaha, A Manual of Abhidhamma.
Now, as the time approaches for it to go to press, it has evolved into what is virtually an entirely new book published under essentially the same noscript. That noscript has been retained partly to preserve its continuity with its predecessor, and partly because the name “Manual of Abhidhamma” is simply the most satisfactory English rendering of the Pali noscript of the root text, which literally means “a compendium of the things contained in the Abhidhamma.” To the original noscript the qualification “comprehensive” has been added to underscore its more extensive scope.
Free download here:
https://static.sariputta.com/pdf/tipitaka/789/comprehensive_manual_of_-abhidhammapdf.pdf
A Comprehensive Manual
of Abhidhamma
The Abhidhammattha Sangaha
of Acariya Anuruddha
Bhikkhu Bodhi, General Editor
Pali text originally edited and translated by Mahathera Narada
Translation revised by Bhikkhu Bodhi
Introduction and explanatory guide by U Rewata Dhamma & Bhikkhu Bodhi
Abhidhamma tables by U Silananda
The present volume contains detailed exposition of Acariya Anuruddha’s Abhidhammattha Sangaha,the main primer for the study of Abhidhamma used throughout the Theravada Buddhist world. This volume began almost four years ago as a revised version of Ven. Mahathera Narada’s long-standing edition and annotated translation of the Sangaha, A Manual of Abhidhamma.
Now, as the time approaches for it to go to press, it has evolved into what is virtually an entirely new book published under essentially the same noscript. That noscript has been retained partly to preserve its continuity with its predecessor, and partly because the name “Manual of Abhidhamma” is simply the most satisfactory English rendering of the Pali noscript of the root text, which literally means “a compendium of the things contained in the Abhidhamma.” To the original noscript the qualification “comprehensive” has been added to underscore its more extensive scope.
Free download here:
https://static.sariputta.com/pdf/tipitaka/789/comprehensive_manual_of_-abhidhammapdf.pdf
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Intelligent Man's Guide to Buddhism
By Bhadant Anand Kausalyayan
A rational presentation of Buddhism in 263 questions and answers, first published in Hindi in the 1960s.
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN055.pdf
=============
Intelligent Man's Guide to Buddhism
By Bhadant Anand Kausalyayan
A rational presentation of Buddhism in 263 questions and answers, first published in Hindi in the 1960s.
Free download here:
http://ftp.budaedu.org/ebooks/pdf/EN055.pdf
=============
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