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
❤1🏆1
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
====================
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
❤1💯1
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
❤1👍1💯1
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
=============
🤩1😍1
Dhammapada Verse 109
Ayuvaddhanakumara Vatthu
Abhivadanasilissa
niccam vuddhapacayino
cattaro dhamma vaddhanti
ayu vanno sukham balam.
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
The Story of Ayuvaddhanakumara
While residing in a village monastery near Dighalanghika, the Buddha uttered Verse (109) of this book, with reference to Ayuvaddhanakumara.
Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas* for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.
When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."
Then the Buddha spoke in verse as follows:
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
At the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.
*Parittas: religious stanzas that are usually recited for protection against harmful influences.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
====================
Ayuvaddhanakumara Vatthu
Abhivadanasilissa
niccam vuddhapacayino
cattaro dhamma vaddhanti
ayu vanno sukham balam.
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
The Story of Ayuvaddhanakumara
While residing in a village monastery near Dighalanghika, the Buddha uttered Verse (109) of this book, with reference to Ayuvaddhanakumara.
Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas* for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.
When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."
Then the Buddha spoke in verse as follows:
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
At the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.
*Parittas: religious stanzas that are usually recited for protection against harmful influences.
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
====================
Telegram
Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
❤2🥰1💯1
Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
Clarity of Insight
by Venerable Ajahn Chah
Wisdom is a way of living and being, and Ajahn Chah has endeavored to preserve the simple monastic life-style in order that people may study and practice the Dhamma in the present day. Ajahn Chah’s wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, was marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn spoke always from the heart, from the depths of his own meditative experience.
Free download here:
https://static.sariputta.com/pdf/tipitaka/262/clarity_of_insight_pdf.pdf
Clarity of Insight
by Venerable Ajahn Chah
Wisdom is a way of living and being, and Ajahn Chah has endeavored to preserve the simple monastic life-style in order that people may study and practice the Dhamma in the present day. Ajahn Chah’s wonderfully simple style of teaching can be deceptive. It is often only after we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a much deeper meaning. His skillful means in tailoring his explanations of Dhamma to time and place, and to the understanding and sensitivity of his audience, was marvelous to see. Sometimes on paper though, it can make him seem inconsistent or even self-contradictory! At such times the reader should remember that these words are a record of a living experience. Similarly, if the teachings may seem to vary at times from tradition, it should be borne in mind that the Venerable Ajahn spoke always from the heart, from the depths of his own meditative experience.
Free download here:
https://static.sariputta.com/pdf/tipitaka/262/clarity_of_insight_pdf.pdf
👍3❤1💯1
Dhammapada Verse 110
Samkiccasamanera Vatthu
Vo ca vassasatam jive
dussilo asamahito
ekaham jivitam seyyo
silavantassa jhayino.
Verse 110: Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.
The Story of Samanera Samkicca
While residing at the Jetavana monastery, the Buddha uttered Verse (110) of this book, with reference to Samanera Samkicca.
On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, one hundred and twenty yojanas away from Savatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. With the bhikkhus, there was also a young samanera by the name of Samkicca, who was sent along with them by Thera Sariputta. This samanera was only seven years old, but had already attained arahatship. Samkicca said that Thera Sariputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the samanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the five hundred robbers were amazed and terror-stricken; they repented and asked permission from Samkicca to become bhikkhus. He complied with their request.
The young samanera accompanied by five hundred new bhikkhus returned to the village monastery and the thirty bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the five hundred bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery. After seeing Thera Sariputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "Bhikkhus, if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity.
Then the Buddha spoke in verse as follows:
Verse 110: Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.
At the end of the discourse, the five hundred bhikkhus attained arahatship.
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
Samkiccasamanera Vatthu
Vo ca vassasatam jive
dussilo asamahito
ekaham jivitam seyyo
silavantassa jhayino.
Verse 110: Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.
The Story of Samanera Samkicca
While residing at the Jetavana monastery, the Buddha uttered Verse (110) of this book, with reference to Samanera Samkicca.
On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, one hundred and twenty yojanas away from Savatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. With the bhikkhus, there was also a young samanera by the name of Samkicca, who was sent along with them by Thera Sariputta. This samanera was only seven years old, but had already attained arahatship. Samkicca said that Thera Sariputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the samanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the five hundred robbers were amazed and terror-stricken; they repented and asked permission from Samkicca to become bhikkhus. He complied with their request.
The young samanera accompanied by five hundred new bhikkhus returned to the village monastery and the thirty bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the five hundred bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery. After seeing Thera Sariputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "Bhikkhus, if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity.
Then the Buddha spoke in verse as follows:
Verse 110: Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.
At the end of the discourse, the five hundred bhikkhus attained arahatship.
Words of the Buddha channel:
https://news.1rj.ru/str/wordsofbuddha
====================
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
👍2❤1💯1🏆1