January 2
AN 6.78 Sukhasomanassasutta: Joy and Happiness
“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys
the teaching,
meditation,
giving up,
seclusion,
kindness,
and non-proliferation.
When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
AN 6.78 Sukhasomanassasutta: Joy and Happiness
“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys
the teaching,
meditation,
giving up,
seclusion,
kindness,
and non-proliferation.
When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”
===
Vajrayana Tantrayana Buddhism channel:
https://news.1rj.ru/str/tantrayanabuddhism
Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
https://news.1rj.ru/str/tibetanbuddha
===
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Buddha teachings from the Vajrayana, esoteric, secret or Tantrayana vehicle
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Forwarded from Dhammapada - Buddha Dharma Teachings
Free Buddhism ebook
From Topsy-turveydom to Wisdom (Volume 1 and 2)
By Bhikkhu Katukurunde Nanananda
This is the collection of essays to appear under the noscript 'From Topsy-turvydom to Wisdom'. The essays are addressed to those who are attracted by the 'come–and–see' (ehipassiko)quality of the Dhamma having become 'wiser' about the 'topsy- turvy' world they find themselves in. The main trend of the essays is towards that 'leading–onward' (opaniyiko) quality of the Dhamma, highlighting the intensely practical spirit of the Buddha's message to the world.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2009-from_topsy_turvydom_to_wisdom-Nanananda.pdf
https://drive.google.com/file/d/1xTn9Q1PFHcfquFTSWrfI-uZBK-8gk94r/view?usp=drive_link
===
From Topsy-turveydom to Wisdom (Volume 1 and 2)
By Bhikkhu Katukurunde Nanananda
This is the collection of essays to appear under the noscript 'From Topsy-turvydom to Wisdom'. The essays are addressed to those who are attracted by the 'come–and–see' (ehipassiko)quality of the Dhamma having become 'wiser' about the 'topsy- turvy' world they find themselves in. The main trend of the essays is towards that 'leading–onward' (opaniyiko) quality of the Dhamma, highlighting the intensely practical spirit of the Buddha's message to the world.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2009-from_topsy_turvydom_to_wisdom-Nanananda.pdf
https://drive.google.com/file/d/1xTn9Q1PFHcfquFTSWrfI-uZBK-8gk94r/view?usp=drive_link
===
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Forwarded from Buddha Dharma books
Free Buddhism ebook
From Topsy-turveydom to Wisdom (Volume 1 and 2)
By Bhikkhu Katukurunde Nanananda
This is the collection of essays to appear under the noscript 'From Topsy-turvydom to Wisdom'. The essays are addressed to those who are attracted by the 'come–and–see' (ehipassiko)quality of the Dhamma having become 'wiser' about the 'topsy- turvy' world they find themselves in. The main trend of the essays is towards that 'leading–onward' (opaniyiko) quality of the Dhamma, highlighting the intensely practical spirit of the Buddha's message to the world.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2009-from_topsy_turvydom_to_wisdom-Nanananda.pdf
https://drive.google.com/file/d/1xTn9Q1PFHcfquFTSWrfI-uZBK-8gk94r/view?usp=drive_link
===
From Topsy-turveydom to Wisdom (Volume 1 and 2)
By Bhikkhu Katukurunde Nanananda
This is the collection of essays to appear under the noscript 'From Topsy-turvydom to Wisdom'. The essays are addressed to those who are attracted by the 'come–and–see' (ehipassiko)quality of the Dhamma having become 'wiser' about the 'topsy- turvy' world they find themselves in. The main trend of the essays is towards that 'leading–onward' (opaniyiko) quality of the Dhamma, highlighting the intensely practical spirit of the Buddha's message to the world.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/12/2009-from_topsy_turvydom_to_wisdom-Nanananda.pdf
https://drive.google.com/file/d/1xTn9Q1PFHcfquFTSWrfI-uZBK-8gk94r/view?usp=drive_link
===
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January 3
AN 5.53 Padhāniyaṅgasutta: Factors
“Bhikkhus, there are these five factors that assist striving. What five?
(1) “Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’
(2) “He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving.
(3) “He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks.
(4) “He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities.
(5) “He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.
“These, bhikkhus, are the five factors that assist striving.”
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
AN 5.53 Padhāniyaṅgasutta: Factors
“Bhikkhus, there are these five factors that assist striving. What five?
(1) “Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’
(2) “He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving.
(3) “He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks.
(4) “He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities.
(5) “He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.
“These, bhikkhus, are the five factors that assist striving.”
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
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Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Facing Aging, Illness, & Death : The Central Teaching of the Buddha
By Ṭhānissaro Bhikkhu
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/FacingAgingIllnessDeath_240711.pdf
===
Facing Aging, Illness, & Death : The Central Teaching of the Buddha
By Ṭhānissaro Bhikkhu
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/FacingAgingIllnessDeath_240711.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Facing Aging, Illness, & Death : The Central Teaching of the Buddha
By Ṭhānissaro Bhikkhu
Members of Le Refuge, a Buddhist group located near Marseilles, invited me to lead a nine-day retreat on the topic of how not to suffer from aging, illness, and death. The talks I gave at the retreat were based on my book on this topic, Undaunted, but because they incorporated new material, and because the questions asked by the retreatants dealt with topics not covered in that book, I thought it would be useful to publish the trannoscripts of the retreat as an adjunct to what was already covered in the book.
The talks of the retreat were presented in two series: a series of evening talks on the five faculties, and a series of morning talks on practical issues arising in meditation, treating them in light of the theme of the retreat. Every afternoon, there was a period for questions and answers concerning issues arising from the talks and from the retreatants’ experiences in meditation.
The present book is based on both series of talks along with some of the questions and answers taken from the Q&A periods, presented chronologically.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/FacingAgingIllnessDeath_240711.pdf
===
Facing Aging, Illness, & Death : The Central Teaching of the Buddha
By Ṭhānissaro Bhikkhu
Members of Le Refuge, a Buddhist group located near Marseilles, invited me to lead a nine-day retreat on the topic of how not to suffer from aging, illness, and death. The talks I gave at the retreat were based on my book on this topic, Undaunted, but because they incorporated new material, and because the questions asked by the retreatants dealt with topics not covered in that book, I thought it would be useful to publish the trannoscripts of the retreat as an adjunct to what was already covered in the book.
The talks of the retreat were presented in two series: a series of evening talks on the five faculties, and a series of morning talks on practical issues arising in meditation, treating them in light of the theme of the retreat. Every afternoon, there was a period for questions and answers concerning issues arising from the talks and from the retreatants’ experiences in meditation.
The present book is based on both series of talks along with some of the questions and answers taken from the Q&A periods, presented chronologically.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/FacingAgingIllnessDeath_240711.pdf
===
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One who wants to develop the recollection of generosity should be naturally devoted to generosity & the constant practice of giving & sharing.
Or if he is one who is starting the development of it, he should make the resolution: “From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift.” And that very day he should give a gift by sharing according to his ability with those who have distinguished qualities. When he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows:
“It is gain for me, it is great gain for me, that in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice, and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing”
Partial excerpts from the Visuddhimagga Chapter 7 : Six Recollections
Or if he is one who is starting the development of it, he should make the resolution: “From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift.” And that very day he should give a gift by sharing according to his ability with those who have distinguished qualities. When he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows:
“It is gain for me, it is great gain for me, that in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice, and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing”
Partial excerpts from the Visuddhimagga Chapter 7 : Six Recollections
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January 4
MN 108 From… Gopakamoggallānasutta: With Moggallāna the Guardian
…Then Vassakāra said to Ānanda, “Where are you staying at present?”
“In the Bamboo Grove, brahmin.”
“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”
“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”
“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating. For the venerables do in fact meditate and make a habit of meditating.
This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. So I went there to see him. And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.”
“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. And what kind of meditation did he not praise? It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate. Their heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, and they don’t truly know and see the escape from doubt that has arisen. Hiding doubt within, they meditate and concentrate and contemplate and ruminate. The Buddha didn’t praise this kind of meditation.
And what kind of meditation did he praise? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The Buddha praised this kind of meditation.”
“Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. Well, now, Master Ānanda, I must go. I have many duties, and much to do.…”
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
MN 108 From… Gopakamoggallānasutta: With Moggallāna the Guardian
…Then Vassakāra said to Ānanda, “Where are you staying at present?”
“In the Bamboo Grove, brahmin.”
“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”
“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”
“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating. For the venerables do in fact meditate and make a habit of meditating.
This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. So I went there to see him. And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.”
“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. And what kind of meditation did he not praise? It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate. Their heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, and they don’t truly know and see the escape from doubt that has arisen. Hiding doubt within, they meditate and concentrate and contemplate and ruminate. The Buddha didn’t praise this kind of meditation.
And what kind of meditation did he praise? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The Buddha praised this kind of meditation.”
“Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. Well, now, Master Ānanda, I must go. I have many duties, and much to do.…”
===
Words of the Buddha channel:
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===
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Forwarded from Buddha
Free Buddhism ebook
Teaching and Training
By Ven. U Moneyya
As a Westerner, I had become aware of this need during my first visit to Pa-Auk Forest Monastery some four years earlier.
I began to revise the letter heavily, detailing the Four Noble Truths in the Introduction and using the threefold training as an outline. I supplemented the text with more than a hundred footnotes, included several appendices dealing specifically with conditions at this monastery and finally added a sixteenpage index."
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvZWhuaVVQM1J3blU
===
Teaching and Training
By Ven. U Moneyya
As a Westerner, I had become aware of this need during my first visit to Pa-Auk Forest Monastery some four years earlier.
I began to revise the letter heavily, detailing the Four Noble Truths in the Introduction and using the threefold training as an outline. I supplemented the text with more than a hundred footnotes, included several appendices dealing specifically with conditions at this monastery and finally added a sixteenpage index."
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvZWhuaVVQM1J3blU
===
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Forwarded from Buddha
Free Buddhism ebook
Teaching and Training
By Ven. U Moneyya
As a Westerner, I had become aware of this need during my first visit to Pa-Auk Forest Monastery some four years earlier.
I began to revise the letter heavily, detailing the Four Noble Truths in the Introduction and using the threefold training as an outline. I supplemented the text with more than a hundred footnotes, included several appendices dealing specifically with conditions at this monastery and finally added a sixteenpage index."
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvZWhuaVVQM1J3blU
===
Teaching and Training
By Ven. U Moneyya
As a Westerner, I had become aware of this need during my first visit to Pa-Auk Forest Monastery some four years earlier.
I began to revise the letter heavily, detailing the Four Noble Truths in the Introduction and using the threefold training as an outline. I supplemented the text with more than a hundred footnotes, included several appendices dealing specifically with conditions at this monastery and finally added a sixteenpage index."
Free download available:
https://drive.google.com/open?id=0B7p0UB1QfBmvZWhuaVVQM1J3blU
===
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“Mendicants, in some past lives the Realized One was reborn as a human being. ... Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he is golden colored; his skin shines like lustrous gold.
On this it is said:
“Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.
So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold, like Indra, the finest of gods.
If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.
He receives robes, cloth, and the finest garments. if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”
Partial excerpts from DN 30 : Pathikavagga
On this it is said:
“Fixated on good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.
So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure shining like honey-yellow gold, like Indra, the finest of gods.
If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.
He receives robes, cloth, and the finest garments. if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”
Partial excerpts from DN 30 : Pathikavagga
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January 5
Thig 2.1 Abhirūpanandātherīgāthā: Abhirūpanandā
Nandā, see this bag of bones as
diseased, filthy, and rotten.
With mind unified and serene,
meditate on the ugly aspects of the body.
Meditate on the signless,
give up the underlying tendency to conceit;
and when you comprehend conceit,
you will live at peace.
That is how the Buddha regularly advised the trainee nun Nandā with these verses.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Thig 2.1 Abhirūpanandātherīgāthā: Abhirūpanandā
Nandā, see this bag of bones as
diseased, filthy, and rotten.
With mind unified and serene,
meditate on the ugly aspects of the body.
Meditate on the signless,
give up the underlying tendency to conceit;
and when you comprehend conceit,
you will live at peace.
That is how the Buddha regularly advised the trainee nun Nandā with these verses.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Every kind of delighting or longing,
So often attaching to all kinds of stuff,
Yearned for because of deep-rooted confusion
— All these, with their roots, have been vanquished by me (Buddha)
I'm devoid of attachment, longing, or thirst,
And see clearly amidst all phenomena.
Having gained the sublime, highest awakening,
I meditate in ripened seclusion (a desolate forest)
Katthaharaka Sutta: Buddha in the Forest
Samyutta Nikaya 7.18
So often attaching to all kinds of stuff,
Yearned for because of deep-rooted confusion
— All these, with their roots, have been vanquished by me (Buddha)
I'm devoid of attachment, longing, or thirst,
And see clearly amidst all phenomena.
Having gained the sublime, highest awakening,
I meditate in ripened seclusion (a desolate forest)
Katthaharaka Sutta: Buddha in the Forest
Samyutta Nikaya 7.18
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January 6
AN 5.54 Samayasutta: Times Good for Meditation
“Mendicants, there are five times that are not good for meditation. What five?
Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.
Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.
Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.
Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.
Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation.
These are the five times that are not good for meditation.
There are five times that are good for meditation. What five?
Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.
Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.
Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation.
These are the five times that are good for meditation.”
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
===
AN 5.54 Samayasutta: Times Good for Meditation
“Mendicants, there are five times that are not good for meditation. What five?
Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.
Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.
Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.
Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.
Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation.
These are the five times that are not good for meditation.
There are five times that are good for meditation. What five?
Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.
Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.
Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation.
These are the five times that are good for meditation.”
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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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January 7
SN 21.1 Kolitasutta: Kolita
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. There the Venerable Mahamoggallana addressed the bhikkhus thus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Mahamoggallana said this:
“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “noble silence, noble silence.” What now is noble silence?’
“Then, friends, it occurred to me: ‘Here, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called noble silence.’
“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which … has rapture and happiness born of concentration. While I dwelt therein, perception and attention accompanied by thought assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallana, Moggallana, do not be negligent regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, concentrate your mind on noble silence.’ Then, friends, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://news.1rj.ru/str/buddha_ebooks
===
SN 21.1 Kolitasutta: Kolita
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. There the Venerable Mahamoggallana addressed the bhikkhus thus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Mahamoggallana said this:
“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “noble silence, noble silence.” What now is noble silence?’
“Then, friends, it occurred to me: ‘Here, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called noble silence.’
“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which … has rapture and happiness born of concentration. While I dwelt therein, perception and attention accompanied by thought assailed me.
“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallana, Moggallana, do not be negligent regarding noble silence, brahmin. Steady your mind in noble silence, unify your mind in noble silence, concentrate your mind on noble silence.’ Then, friends, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”
===
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 Dhammapada - Buddha Dharma Teachings
Free Buddha Dharma ebook
Two Styles of Insight Meditation
By Bhikkhu Bodhi
Free download available:
https://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_45.pdf
===
Two Styles of Insight Meditation
By Bhikkhu Bodhi
Free download available:
https://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_45.pdf
===
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Forwarded from Dhammapada - Buddha Dharma Teachings
Free Buddha Dharma ebook
Two Styles of Insight Meditation
By Bhikkhu Bodhi
Today the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbåna, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.
Free download available:
https://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_45.pdf
===
Two Styles of Insight Meditation
By Bhikkhu Bodhi
Today the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbåna, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.
Free download available:
https://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_45.pdf
===
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Abhinhapaccavekkhana
Buddha's teachings to think over again and again
Jarā-dhammomhi
jaram anatīto.
Byādhi-dhammomhi
byādhim anatīto.
Maraṇa-dhammomhi
maraṇam anatīto.
Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.
Kammassakomhi
kamma-dāyādo
kamma-yoni
kamma-bandhu
kamma-paṭisaraṇo.
Yam kammam karissāmi kalyāṇam vā pāpakam vā tassa dāyādo
bhavissāmi.
Evam amhehi abhiṇham paccavekkhitabbam.
I am subject to aging;
I have not gone beyond aging.
I am subject to illness;
I have not gone beyond illness.
I am subject to death;
I have not gone beyond death.
I must be separated and parted from all that is dear and pleasing to me.
I am the owner of my karma,
the heir to my karma,
born of my karma,
related to my karma,
and supported by my karma.
Whatever karma I shall do, whether good or bad,
of those I shall be the heir.
Buddha's teachings to think over again and again
Jarā-dhammomhi
jaram anatīto.
Byādhi-dhammomhi
byādhim anatīto.
Maraṇa-dhammomhi
maraṇam anatīto.
Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.
Kammassakomhi
kamma-dāyādo
kamma-yoni
kamma-bandhu
kamma-paṭisaraṇo.
Yam kammam karissāmi kalyāṇam vā pāpakam vā tassa dāyādo
bhavissāmi.
Evam amhehi abhiṇham paccavekkhitabbam.
I am subject to aging;
I have not gone beyond aging.
I am subject to illness;
I have not gone beyond illness.
I am subject to death;
I have not gone beyond death.
I must be separated and parted from all that is dear and pleasing to me.
I am the owner of my karma,
the heir to my karma,
born of my karma,
related to my karma,
and supported by my karma.
Whatever karma I shall do, whether good or bad,
of those I shall be the heir.
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