Big sitting bronze Sakyamuni Buddha, Fo Guang Shan Buddhist monastery, Kaohsiung, Taiwan. One of the largest sitting Buddha statue in the world.

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.

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
===

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
===

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
===

…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

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
===

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
===

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.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:

https://t.me/buddha_ebooks
===

Javanese dancers at a Buddhist festival, Borobudur temple, Java island, Indonesia.

Dainichi Nyorai (Mahavairochana Buddha) rock carvings Ima-kumanosan Taizōji temple, Mount Tawarayama in the Kunisaki Peninsula, Ōita Prefecture, Japan built during Heian period (794–1185). Dainichi is the central Buddha in Japanese Tendai Buddhism and above his head are three mandalas expressing the secret truths of Mikkyō in Sanskrit letters.

Free Buddha dharma ebook


Kamma and the End of Kamma (2nd Edition)
By Ajahn Sucitto

This book is a substantially revised and expanded version of the 2009 original. It explores the link between external action and mind cultivation – both of which are forms of the kamma that leads to liberation. The book teaches formal meditation practices, the role of devotion, aspects of dependent origination, and the need to establish skilful relationships – kalyānamitta – and the cessation of suffering and stress.


Free download here:

https://cdn.amaravati.org/wp-content/uploads/2021/02/17/Kamma-and-the-End-of-Kamma-Ajahn-Sucitto-2021.pdf
===

Free Buddha dharma ebook


Kamma and the End of Kamma (2nd Edition)
By Ajahn Sucitto

This book is a substantially revised and expanded version of the 2009 original. It explores the link between external action and mind cultivation – both of which are forms of the kamma that leads to liberation. The book teaches formal meditation practices, the role of devotion, aspects of dependent origination, and the need to establish skilful relationships – kalyānamitta – and the cessation of suffering and stress.


Free download here:

https://cdn.amaravati.org/wp-content/uploads/2021/02/17/Kamma-and-the-End-of-Kamma-Ajahn-Sucitto-2021.pdf
===

Piprahwa gems Buddha's relics, Siddharthnagar city, Lumbini, Uttar Pradesh, Bharat Ganarajya. The relics were stored in a stupa during Emperor Ashoka period c. 230 BCE with the inscription reads ...Sukiti-bhatinaṃ sabhaginikanam sa-puta-dalanam iyaṃ salila-nidhane Budhasa bhagavate sakiyanam "Relics of the Buddha Lord".

12. Na tam daëham bandhanam àhu dhãrà
yadàyasam dàrujam babbajañ ca
Sàrattarattà mauikuudalesu
puttesu dàresu ca yà apekhà 345.
13. Etam daëham bandhanam àhu dhãrà
ohàrinam sithilam duppamuñcam
Etam pi chetvàna paribbajanti 9
anapekkhino kàmasukham pahàya. 346.

ATTACHMENT TO WORLDLY OBJECTS IS FAR STRONGER THAN IRON CHAINS

12. That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment. 345.

RENOUNCE SENSUAL PLEASURES

13. That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures. 346.

Story

Some monks passing a prison house observed the criminals bound by chains. They inquired of the Buddha whether there were other bonds stronger than what they had seen. The Buddha replied that the bond of craving was a thousand times stronger.
===
Buddha dharma teachings channel:

https://t.me/lorddivinebuddha
===

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; & that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
"What is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Samyutta Nikaya 56 :
Dhammacakkappavattana Sutta

Thanissaro Bhikkhu

The View from Outside the World

Was the Buddha really a prisoner of his culture?
By Thanissaro Bhikkhu

Part 1 of 2

A common attitude among many Western Buddhists is that the Buddha expressed the insights of his awakening in the context of the worldview of his time—one that featured karma, rebirth, heavens, hells, and the unconditioned realm of nirvana. Having started out with that understanding of the world, he taught his followers to desire a happiness that was possible within their shared view. We at present, however, have arrived at a radically different view of the world, so we have to pick and choose among the Buddha’s teachings, accepting those that fit into the reality of our worldview and rejecting those that don’t. If we were to try to force his worldview on our minds, we’re told, it would be an act of cultural or intellectual dishonesty. We wouldn’t be true to what we know about how the world really works and the limitations it imposes on us.

Now, there are many worldviews that vie for the title of “the” distinctive view of our modern or post-modern world, but the most assertive ones all agree on one thing: that we as human beings are thoroughly conditioned—by the laws of physics, biology, psychology, the assumptions of our culture, or all four—so there’s no way that we could experience anything unconditioned. This means that the classical understanding of nirvana as an unconditioned happiness has to be struck from Buddhism as it enters our world. In its place, we have to be realistic: to tame our desires in line with reality as we understand it, and to content ourselves with whatever happiness we can find in the conditioned realm.

The problem with this attitude is that it has everything backwards. Instead of starting with a worldview and then taming his desires to be realistic within that view, the Buddha worked the other way around. He started with an audacious, ideal desire: to see if a deathless, unconditioned happiness was possible. In the course of pursuing this desire, he discovered that he had to take, as working hypotheses, a handful of beliefs about the nature of action and the world in which he was acting, for a path to the deathless to be possible. Then, on the night of his awakening, he found that, yes, there was a path of action that led to the unconditioned happiness he had desired. For the rest of his life, he taught others to share the same desire, and to adopt, on a provisional basis, whatever assumptions about the world and the power of human action were required to make the path to that happiness a reality.

So instead of starting with a worldview and taming his desires to fit into that view, the Buddha started with the best possible desire—for the deathless—and, once he had found that the deathless was possible, he taught a sketch of a worldview that could work in service of achieving that desire.

Now, this might sound like wishful thinking—making up a worldview in service of your desires—but as the Buddha said, all phenomena are rooted in desire. This applies to worldviews as much as to anything else. After all, how do people arrive at worldviews to begin with? By using their desires to push against the world, to see where the world yields and where it pushes back. From the results of pushing here and there, we generalize about what’s possible and impossible within the context of the world.

How do people arrive at worldviews to begin with? By using their desires to push against the world, to see where the world yields and where it pushes back. From the results of pushing here and there, we generalize about what’s possible and impossible within the context of the world.

And that’s exactly what the Buddha did. He didn’t make anything up. He just pushed on the world in a radical and persistent way. We know from the story of his quest for awakening that the world pushed back very strongly on his early attempts, in a way that would have defeated anyone less determined on the deathless.