“Having ventured out from my day’s abiding
at Vulture’s Peak Mountain,
I saw an elephant going in and out
the river by the shore.
A man took a pole with a hook,
and said to him: ‘give me your foot.’
The elephant held out his foot,
and the man mounted him.
Once I saw the untamed tamed,
brought under human control,
from there I sought one-pointedness of mind—
This is why I went to the forest."
Thig 3.4 Dantikātherīgāthā: Verses of the Elder Dantikā
at Vulture’s Peak Mountain,
I saw an elephant going in and out
the river by the shore.
A man took a pole with a hook,
and said to him: ‘give me your foot.’
The elephant held out his foot,
and the man mounted him.
Once I saw the untamed tamed,
brought under human control,
from there I sought one-pointedness of mind—
This is why I went to the forest."
Thig 3.4 Dantikātherīgāthā: Verses of the Elder Dantikā
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Forwarded from Buddha
Free Buddha dharma ebook
The Secret of Happiness
By Ajahn Candasiri
Free download available:
https://cdn.amaravati.org/wp-content/uploads/2021/12/28/Secret-of-Happiness-web.pdf
===
The Secret of Happiness
By Ajahn Candasiri
Free download available:
https://cdn.amaravati.org/wp-content/uploads/2021/12/28/Secret-of-Happiness-web.pdf
===
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Forwarded from Buddha
Free Buddha dharma ebook
The Secret of Happiness
By Ajahn Candasiri
The idea for the topic and title, ‘The Secret of Happiness’, came about after reflecting on my first meeting with Ajahn Sumedho in 1977, just a few weeks after his arrival in the UK. I had been very impressed by the sense of ease and joy that he seemed to carry with him. That, in itself, it was remarkable. What made it even more remarkable was what I had been told about the monks: that they followed an extremely exacting way of life and a discipline that required them to rise at 4.00 a.m. for meditation, and to eat only one meal a day before noon. They had no money, no entertainment, no sexual contact of any kind. The list of things they had given up was long – and yet… and yet… they seemed deeply happy and at ease.
Free download available:
https://cdn.amaravati.org/wp-content/uploads/2021/12/28/Secret-of-Happiness-web.pdf
===
The Secret of Happiness
By Ajahn Candasiri
The idea for the topic and title, ‘The Secret of Happiness’, came about after reflecting on my first meeting with Ajahn Sumedho in 1977, just a few weeks after his arrival in the UK. I had been very impressed by the sense of ease and joy that he seemed to carry with him. That, in itself, it was remarkable. What made it even more remarkable was what I had been told about the monks: that they followed an extremely exacting way of life and a discipline that required them to rise at 4.00 a.m. for meditation, and to eat only one meal a day before noon. They had no money, no entertainment, no sexual contact of any kind. The list of things they had given up was long – and yet… and yet… they seemed deeply happy and at ease.
Free download available:
https://cdn.amaravati.org/wp-content/uploads/2021/12/28/Secret-of-Happiness-web.pdf
===
✍1🍓1🍾1
Forwarded from Buddha
There Is No Other: The Way to Harmony and Wholeness by Ram Dass and edited by Parvati Markus.
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Forwarded from Buddha
An Invitation to Freedom
Meditation teacher Jack Kornfield on how to view our suffering as a gateway to liberation.
By Jack Kornfield
When I was first in Buddhist monasteries in Thailand and Burma, I was taught three keys to the basic nature of life: everything is anicca, all is impermanent; everything is dukkha, which means “unsatisfactory”; and everything is anatta, which means “selfless,” empty like a dream. They are gateways to liberation. If you can see these qualities, you see with the eyes of wisdom.
Dukkha means all things are insecure and uncertain; sometimes this is translated as “suffering.” All we have to do is turn on the news to see our human struggles with continuing wars, climate change, pandemics, and the scourge of racism to see dukkha. Aging, sickness, and death are dukkha. Grasping, clinging, and fear are dukkha. These are all inevitable parts of human incarnation, folks.
So when the Buddha attained enlightenment under the Bodhi tree, he saw beings everywhere wanting to be happy, yet often doing the very things that made them unhappy. The great heart of compassion arose in him and tears rolled down his cheeks. Seeing the suffering of the world, he began to shine his compassion in every direction. Let me help beings be free so that they can live with peaceful and loving hearts amidst it all.
He explained that there are three kinds of dukkha. There’s anicca, which is the dukkha of change—the unstoppable cycles of joy and sorrow, praise and blame, gain and loss, pleasure and pain, fame and disrepute. We try to hold on to the pleasure and joy, but it doesn’t last. Of course, the good thing is that when things are terrible, they don’t last either. You can’t hold on.
The second kind of dukkha is the dukkha of physical and mental pain. We live in a culture that basically wants to sell you a prescription [or] a painkiller the moment you’re a little uncomfortable. Good luck. It doesn’t work that way. My friend, the surgeon general of the United States, said that more than half of what comes into the hospitals and clinics across America is really based on emotional pain and suffering. So this is the second kind of dukkha, physical and mental pain. You all know it because it’s part of incarnation. We all have it.
The third kind is called “samsara dukkha.” “Samsara” means the cycles of existence, the whole world of duality. Samsara dukkha is the nature of things. We have a globe and a world and a moon and a solar system and galaxies, all a play of duality; there’s light and dark, birth and death. There is unbearable beauty, amazing beauty, and an ocean of tears. Built into this human life are birth and death. Did you never see a man or a woman aged, bent down and walking with a cane, or sick and lying in bed? Did you never see a corpse after their life energy has passed from the body? Did the thought never happen to come to you, “Oh, this will happen to me too?”
How can you be so joyful? He said, “I am loving awareness. I love it all—the joy, the sorrow, the birth, the death, the spring, and the winter.”
When you really see anicca and dukkha deeply, this makes room for something new to be born. You begin to trust the process. The waves of life and the emotions come and there’s sadness and fear and gain and loss, and if you allow them all, letting them open in a spacious way, if you stay with it, it all passes and there you are, still the loving witness of it all. So anicca is the doorway to trust, and dukkha gives birth to compassion. Your grief becomes a doorway. They come together to make a courageous heart.
There’s a story of an old Hasidic rabbi who used to talk about the practice of prayer and meditation. He would say, “When you meditate, when you pray, when you offer your prayers, when you recite them, feel them and place them on your heart.” One day a student said, “Rabbi, why do you always use that strange phrase, ‘place them on your heart’? Shouldn’t we put them in our heart?” The rabbi got quiet and said, “It’s not us who can put them in the heart.
Meditation teacher Jack Kornfield on how to view our suffering as a gateway to liberation.
By Jack Kornfield
When I was first in Buddhist monasteries in Thailand and Burma, I was taught three keys to the basic nature of life: everything is anicca, all is impermanent; everything is dukkha, which means “unsatisfactory”; and everything is anatta, which means “selfless,” empty like a dream. They are gateways to liberation. If you can see these qualities, you see with the eyes of wisdom.
Dukkha means all things are insecure and uncertain; sometimes this is translated as “suffering.” All we have to do is turn on the news to see our human struggles with continuing wars, climate change, pandemics, and the scourge of racism to see dukkha. Aging, sickness, and death are dukkha. Grasping, clinging, and fear are dukkha. These are all inevitable parts of human incarnation, folks.
So when the Buddha attained enlightenment under the Bodhi tree, he saw beings everywhere wanting to be happy, yet often doing the very things that made them unhappy. The great heart of compassion arose in him and tears rolled down his cheeks. Seeing the suffering of the world, he began to shine his compassion in every direction. Let me help beings be free so that they can live with peaceful and loving hearts amidst it all.
He explained that there are three kinds of dukkha. There’s anicca, which is the dukkha of change—the unstoppable cycles of joy and sorrow, praise and blame, gain and loss, pleasure and pain, fame and disrepute. We try to hold on to the pleasure and joy, but it doesn’t last. Of course, the good thing is that when things are terrible, they don’t last either. You can’t hold on.
The second kind of dukkha is the dukkha of physical and mental pain. We live in a culture that basically wants to sell you a prescription [or] a painkiller the moment you’re a little uncomfortable. Good luck. It doesn’t work that way. My friend, the surgeon general of the United States, said that more than half of what comes into the hospitals and clinics across America is really based on emotional pain and suffering. So this is the second kind of dukkha, physical and mental pain. You all know it because it’s part of incarnation. We all have it.
The third kind is called “samsara dukkha.” “Samsara” means the cycles of existence, the whole world of duality. Samsara dukkha is the nature of things. We have a globe and a world and a moon and a solar system and galaxies, all a play of duality; there’s light and dark, birth and death. There is unbearable beauty, amazing beauty, and an ocean of tears. Built into this human life are birth and death. Did you never see a man or a woman aged, bent down and walking with a cane, or sick and lying in bed? Did you never see a corpse after their life energy has passed from the body? Did the thought never happen to come to you, “Oh, this will happen to me too?”
How can you be so joyful? He said, “I am loving awareness. I love it all—the joy, the sorrow, the birth, the death, the spring, and the winter.”
When you really see anicca and dukkha deeply, this makes room for something new to be born. You begin to trust the process. The waves of life and the emotions come and there’s sadness and fear and gain and loss, and if you allow them all, letting them open in a spacious way, if you stay with it, it all passes and there you are, still the loving witness of it all. So anicca is the doorway to trust, and dukkha gives birth to compassion. Your grief becomes a doorway. They come together to make a courageous heart.
There’s a story of an old Hasidic rabbi who used to talk about the practice of prayer and meditation. He would say, “When you meditate, when you pray, when you offer your prayers, when you recite them, feel them and place them on your heart.” One day a student said, “Rabbi, why do you always use that strange phrase, ‘place them on your heart’? Shouldn’t we put them in our heart?” The rabbi got quiet and said, “It’s not us who can put them in the heart.
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Buddha dharma teachings from the suttas and commentaries
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Forwarded from Buddha
Our practice is to recite them and place them on the heart so that someday, when the heart breaks, they will fall in.” This is how grief and dukkha become the doorway to compassion.
You see a hungry child, a painful injustice, an act of violence to an innocent person and your heart goes out. You want to help. The profound reality of suffering is an invitation to step out of the fiction of separateness, grasping at what is called the “small sense of self” or the “body of fear,” where we are frightened or selfish or self-centered or cut off. This is not who we are. We know there is a reality beyond this. We feel it walking in the high mountains or making love or being there at the mystery of the birth of a child or the death of a human being. All of a sudden we step out of time-bound consciousness, the separateness, and feel ourselves part of the turning of the seasons of life. You can feel it on retreat. You’re doing walking meditation and all of a sudden you realize you’re not doing it. It’s all just doing it itself. It’s amazing. One of my teachers explained this as “No self, no problem.” More self, more clinging; more self-centered, more problem.
Accepting dukkha, anicca, and anatta, you can live in a timeless present.
I loved watching Ram Dass in the last years of his life. He was there in that wheelchair in a broken body where he couldn’t move one arm and one leg, where he had aphasia and he couldn’t really speak fluently. He grappled to find words. He had multiple infections and physical traumas and bedsores at times. Yet he was about the happiest person I’d ever been with. Really joyful amidst all the paralysis and aphasia. How can you be so joyful? He said, “I am loving awareness. I love it all—the joy, the sorrow, the birth, the death, the spring, and the winter.”
So when you understand that this is our incarnation, there comes a beautiful sense of freedom. The heart changes when we come to terms with dukkha and say, “Yes, that’s part of incarnation.” Loss and change and pain and suffering and gain and pleasure all are woven together. It becomes an invitation to freedom. It is here always, a joy that comes when we see with the eyes of wisdom and the great heart of compassion and trust. We can let go and become the loving awareness that holds it all.
Oh, nobly born, remember this teaching for now and forever. Your joy, your peace, your acceptance, your flexibility, your nonrigidity, your openness, even with your own foibles, like I with mine, all of those things finally held in the great heart of compassion.
Teach yourself peace. Pass it on.
Excerpted from There Is No Other: The Way to Harmony and Wholeness by Ram Dass and edited by Parvati Markus.
===
Jack Kornfield was trained as a Buddhist monk in Thailand, Burma, and India, and holds a PhD in clinical psychology. He is a psychotherapist and founding teacher of the Insight Meditation Society and the Spirit Rock Center. His books include Seeking the Heart of Wisdom and Still Forest Pool.
===
Buddha dharma teachings channel:
https://t.me/lorddivinebuddha
===
You see a hungry child, a painful injustice, an act of violence to an innocent person and your heart goes out. You want to help. The profound reality of suffering is an invitation to step out of the fiction of separateness, grasping at what is called the “small sense of self” or the “body of fear,” where we are frightened or selfish or self-centered or cut off. This is not who we are. We know there is a reality beyond this. We feel it walking in the high mountains or making love or being there at the mystery of the birth of a child or the death of a human being. All of a sudden we step out of time-bound consciousness, the separateness, and feel ourselves part of the turning of the seasons of life. You can feel it on retreat. You’re doing walking meditation and all of a sudden you realize you’re not doing it. It’s all just doing it itself. It’s amazing. One of my teachers explained this as “No self, no problem.” More self, more clinging; more self-centered, more problem.
Accepting dukkha, anicca, and anatta, you can live in a timeless present.
I loved watching Ram Dass in the last years of his life. He was there in that wheelchair in a broken body where he couldn’t move one arm and one leg, where he had aphasia and he couldn’t really speak fluently. He grappled to find words. He had multiple infections and physical traumas and bedsores at times. Yet he was about the happiest person I’d ever been with. Really joyful amidst all the paralysis and aphasia. How can you be so joyful? He said, “I am loving awareness. I love it all—the joy, the sorrow, the birth, the death, the spring, and the winter.”
So when you understand that this is our incarnation, there comes a beautiful sense of freedom. The heart changes when we come to terms with dukkha and say, “Yes, that’s part of incarnation.” Loss and change and pain and suffering and gain and pleasure all are woven together. It becomes an invitation to freedom. It is here always, a joy that comes when we see with the eyes of wisdom and the great heart of compassion and trust. We can let go and become the loving awareness that holds it all.
Oh, nobly born, remember this teaching for now and forever. Your joy, your peace, your acceptance, your flexibility, your nonrigidity, your openness, even with your own foibles, like I with mine, all of those things finally held in the great heart of compassion.
Teach yourself peace. Pass it on.
Excerpted from There Is No Other: The Way to Harmony and Wholeness by Ram Dass and edited by Parvati Markus.
===
Jack Kornfield was trained as a Buddhist monk in Thailand, Burma, and India, and holds a PhD in clinical psychology. He is a psychotherapist and founding teacher of the Insight Meditation Society and the Spirit Rock Center. His books include Seeking the Heart of Wisdom and Still Forest Pool.
===
Buddha dharma teachings channel:
https://t.me/lorddivinebuddha
===
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Buddha
Buddha dharma teachings from the suttas and commentaries
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Chapter 24
Tanhà Vagga
Craving
(Text and Translation by Ven. Nàrada)
1. Manujassa pamattacàrino
tanhà vaddhati màluvà viya
So plavati huràhuram
phalam iccham'va vanasmim vànaro. 334.
2. Yam esà sahatã jammã
tauhà loke visattikà
Sokà tassa pavaddhanti
abhivaññham'va bãrauam. 335.
3. Yo c'etam sahatã jammim
tauham loke duraccayam
Sokà tamhà papatanti
udabindu'va pokkharà. 336.
4. Tam vo vadàmi bhaddam vo
yàvant' ettha samàgatà
Tauhàya mulam khanatha
usãrattho' va bãrauam
Mà vo naëam' va soto' va
màro bhañji punappunam. 337.
CRAVING ARISES IN THE NEGLIGENT
1. The craving 1 of the person addicted to careless living grows like a creeper. He jumps from life to life like a fruit-loving monkey in the forest. 334.
THOSE WHO CRAVE MULTIPLY THEIR SORROWS
2. Whomsoever in this world this base clinging thirst overcomes, his sorrows flourish like well-watered bãraua grass. 335.
THERE IS NO SORROW TO THE CRAVING-FREE
3. Whoso in the world overcomes this base unruly craving, from him sorrows fall away like water-drops from a lotus-leaf. 336.
CUT OFF CRAVING FROM THE ROOT
4. This I say to you: Good luck to you all who have assembled here! Dig up the root of craving like one in quest of bãraua's sweet root. Let not Màra 2 crush you again and again as a flood (crushes) a reed. 337.
Story
The Buddha uttered these verses with reference to an insolent monk, who though well-versed in the Dhamma, was full of craving and through pride used to disparage others.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Tanhà Vagga
Craving
(Text and Translation by Ven. Nàrada)
1. Manujassa pamattacàrino
tanhà vaddhati màluvà viya
So plavati huràhuram
phalam iccham'va vanasmim vànaro. 334.
2. Yam esà sahatã jammã
tauhà loke visattikà
Sokà tassa pavaddhanti
abhivaññham'va bãrauam. 335.
3. Yo c'etam sahatã jammim
tauham loke duraccayam
Sokà tamhà papatanti
udabindu'va pokkharà. 336.
4. Tam vo vadàmi bhaddam vo
yàvant' ettha samàgatà
Tauhàya mulam khanatha
usãrattho' va bãrauam
Mà vo naëam' va soto' va
màro bhañji punappunam. 337.
CRAVING ARISES IN THE NEGLIGENT
1. The craving 1 of the person addicted to careless living grows like a creeper. He jumps from life to life like a fruit-loving monkey in the forest. 334.
THOSE WHO CRAVE MULTIPLY THEIR SORROWS
2. Whomsoever in this world this base clinging thirst overcomes, his sorrows flourish like well-watered bãraua grass. 335.
THERE IS NO SORROW TO THE CRAVING-FREE
3. Whoso in the world overcomes this base unruly craving, from him sorrows fall away like water-drops from a lotus-leaf. 336.
CUT OFF CRAVING FROM THE ROOT
4. This I say to you: Good luck to you all who have assembled here! Dig up the root of craving like one in quest of bãraua's sweet root. Let not Màra 2 crush you again and again as a flood (crushes) a reed. 337.
Story
The Buddha uttered these verses with reference to an insolent monk, who though well-versed in the Dhamma, was full of craving and through pride used to disparage others.
===
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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Forwarded from Words of the Buddha
Big sitting bronze Sakyamuni Buddha, Fo Guang Shan Buddhist monastery, Kaohsiung, Taiwan. One of the largest sitting Buddha statue in the world.
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Ghanasārappadittena
Dīpena tama-dhaṃsinā
Tiloka-dīpaṃ sambuddhaṃ
Pūjayāmi tamo-nudaṃ
Ghandha-sambhāra-yuttena
Dhūpenāhaṃ sugandhinā
Pūjaye pūjaneyyaṃ taṃ
Pūjābhajanamuttamaṃ
Pujemi Buddham kusumenanena
Puññenametena ca hotu mokkham
Puppham milāyāti yathā idam me
Kāyo tathā yāti vināsa-bhavam
With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.
With perfumed incense
And fragrant smoke
I worship the Exalted One,
Who is great and worthy of worship.
I worship the Buddha with these flowers;
May this virtue be helpful for my emancipation;
Just as these flowers fade,
Our body will undergo decay.
Dīpena tama-dhaṃsinā
Tiloka-dīpaṃ sambuddhaṃ
Pūjayāmi tamo-nudaṃ
Ghandha-sambhāra-yuttena
Dhūpenāhaṃ sugandhinā
Pūjaye pūjaneyyaṃ taṃ
Pūjābhajanamuttamaṃ
Pujemi Buddham kusumenanena
Puññenametena ca hotu mokkham
Puppham milāyāti yathā idam me
Kāyo tathā yāti vināsa-bhavam
With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.
With perfumed incense
And fragrant smoke
I worship the Exalted One,
Who is great and worthy of worship.
I worship the Buddha with these flowers;
May this virtue be helpful for my emancipation;
Just as these flowers fade,
Our body will undergo decay.
🐳2❤1🙏1🤝1🎄1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Human Body and Mind
Working Towards a Practical Understanding
By Ajahn Kalyano
A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf
===
The Human Body and Mind
Working Towards a Practical Understanding
By Ajahn Kalyano
A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf
===
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Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Human Body and Mind
Working Towards a Practical Understanding
By Ajahn Kalyano
A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf
===
The Human Body and Mind
Working Towards a Practical Understanding
By Ajahn Kalyano
A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf
===
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5. Yathà' pi mule anupaddave daëhe
chinno' pi rukkho punareva ruhati
Evam pi tauhànusaye anuhate
nibbattatã dukkham idam punappunam. 338.
6. Yassa chattimsatã sotà
manàpassavanà bhusà
Vàhà vahanti duddiññhim
saïkappà ràganissità. 339.
7. Savanti sabbadhã sotà
latà ubbhijja tiññhati
Tañ ca disvà latam jàtam
mulam paññàya chindatha. 340.
8. Saritàni sinehitàni ca
somanassàni bhavanti jantuno
Te sàtasità sukhesino
te ve jàtijarupagà narà. 341.
9. Tasiuàya purakkhatà pajà
parisappanti saso' va bàdhito
Samyojanasaïgasattà
dukkham upenti punappunam ciràya. 342.
10. Tasiuàya purakkhatà pajà
parisappanti saso' va bàdhito
Tasmà tasiuam vinodaye
bhikkhu àkaïkhã viràgam attano. 343.
THERE IS SUFFERING AS LONG AS THERE IS CRAVING
5. Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, this sorrow springs up again and again. 338.
LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING
6. If in anyone the thirty-six streams (of craving 3) that rush towards pleasurable thoughts 4 are strong, such a deluded person, torrential thoughts of lust carry off. 339.
CUT OFF CRAVING WITH WISDOM
7. The streams (craving) flow everywhere. The creeper (craving) sprouts 5 and stands. 6 Seeing the creeper that has sprung up, with wisdom cut off root. 340.
ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY
8. In beings there arise pleasures that rush (towards sense-objects) and (such beings) are steeped in craving. Bent on happiness, they seek happiness. Verily, such men come to birth and decay. 341.
FETTERED BY CRAVING THEY COME TO GRIEF
9. Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, 7 for long they come to sorrow again and again. 342.
HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING
10. Folk, enwrapt in craving, are terrified like a captive hare. Therefore a bhikkhu who wishes his own passionlessness (Nibbàna) should discard craving. 343.
Story
While the Buddha was passing along a street he saw a young sow. Relating how in some of her past births she had enjoyed high estate and in others suffered degradation, He spoke on the manifold evil consequences of craving.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://t.me/ajahnchah_buddhism
===
chinno' pi rukkho punareva ruhati
Evam pi tauhànusaye anuhate
nibbattatã dukkham idam punappunam. 338.
6. Yassa chattimsatã sotà
manàpassavanà bhusà
Vàhà vahanti duddiññhim
saïkappà ràganissità. 339.
7. Savanti sabbadhã sotà
latà ubbhijja tiññhati
Tañ ca disvà latam jàtam
mulam paññàya chindatha. 340.
8. Saritàni sinehitàni ca
somanassàni bhavanti jantuno
Te sàtasità sukhesino
te ve jàtijarupagà narà. 341.
9. Tasiuàya purakkhatà pajà
parisappanti saso' va bàdhito
Samyojanasaïgasattà
dukkham upenti punappunam ciràya. 342.
10. Tasiuàya purakkhatà pajà
parisappanti saso' va bàdhito
Tasmà tasiuam vinodaye
bhikkhu àkaïkhã viràgam attano. 343.
THERE IS SUFFERING AS LONG AS THERE IS CRAVING
5. Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, this sorrow springs up again and again. 338.
LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING
6. If in anyone the thirty-six streams (of craving 3) that rush towards pleasurable thoughts 4 are strong, such a deluded person, torrential thoughts of lust carry off. 339.
CUT OFF CRAVING WITH WISDOM
7. The streams (craving) flow everywhere. The creeper (craving) sprouts 5 and stands. 6 Seeing the creeper that has sprung up, with wisdom cut off root. 340.
ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY
8. In beings there arise pleasures that rush (towards sense-objects) and (such beings) are steeped in craving. Bent on happiness, they seek happiness. Verily, such men come to birth and decay. 341.
FETTERED BY CRAVING THEY COME TO GRIEF
9. Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, 7 for long they come to sorrow again and again. 342.
HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING
10. Folk, enwrapt in craving, are terrified like a captive hare. Therefore a bhikkhu who wishes his own passionlessness (Nibbàna) should discard craving. 343.
Story
While the Buddha was passing along a street he saw a young sow. Relating how in some of her past births she had enjoyed high estate and in others suffered degradation, He spoke on the manifold evil consequences of craving.
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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://t.me/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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…So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.…
Partial excerpts from DN 16 From… Mahaparinibbanasutta: The Great Discourse on the Buddha’s Extinguishment—Live as an Island
Partial excerpts from DN 16 From… Mahaparinibbanasutta: The Great Discourse on the Buddha’s Extinguishment—Live as an Island
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Karma Q & A
A Study Guide
By Thanissaro Bhikkhu
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf
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Karma Q & A
A Study Guide
By Thanissaro Bhikkhu
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Karma Q & A
A Study Guide
By Thanissaro Bhikkhu
Kamma and rebirth are often understood to be teachings of fate and helplessness in the face of unknowable influences from the past. For this reason, they’re often rejected. However, the real problem with kamma and rebirth is that we tend to misunderstand what these teachings have to say. This is because Buddhism came to the West at the same time as other Indian religions, and its luggage got mixed up with theirs in transit. Instead of teaching fate, The Buddha’s teachings on kamma and rebirth are empowering, showing how people can develop skills in the present that will lead to the end of suffering. So, to help show how valuable these teachings are, here’s a set of answers, based on the Pāli Canon, to some questions frequently asked about these topics.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf
===
Karma Q & A
A Study Guide
By Thanissaro Bhikkhu
Kamma and rebirth are often understood to be teachings of fate and helplessness in the face of unknowable influences from the past. For this reason, they’re often rejected. However, the real problem with kamma and rebirth is that we tend to misunderstand what these teachings have to say. This is because Buddhism came to the West at the same time as other Indian religions, and its luggage got mixed up with theirs in transit. Instead of teaching fate, The Buddha’s teachings on kamma and rebirth are empowering, showing how people can develop skills in the present that will lead to the end of suffering. So, to help show how valuable these teachings are, here’s a set of answers, based on the Pāli Canon, to some questions frequently asked about these topics.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf
===
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11. Yo nibbanatho vanàdhimutto
vanamutto vanam eva dhàvati
Tam puggalam etha passatha
mutto bandhanam eva dhàvati. 344.
IT IS FOOLISH TO RETURN TO WORLDLY LIFE
11. Whoever with no desire (for the household) finds pleasure in the forest (of asceticism) and though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage. 8 344.
Story
This verse was uttered by the Buddha about a young man who, through faith, entered the Order, but later, tempted by sensual pleasures, returned to the household life.
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Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://t.me/buddha_ebooks
===
vanamutto vanam eva dhàvati
Tam puggalam etha passatha
mutto bandhanam eva dhàvati. 344.
IT IS FOOLISH TO RETURN TO WORLDLY LIFE
11. Whoever with no desire (for the household) finds pleasure in the forest (of asceticism) and though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage. 8 344.
Story
This verse was uttered by the Buddha about a young man who, through faith, entered the Order, but later, tempted by sensual pleasures, returned to the household life.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://t.me/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 Words of the Buddha
Javanese dancers at a Buddhist festival, Borobudur temple, Java island, Indonesia.
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