The Earth Element
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 2 of 3
Nowadays, you can just go to your local crafts store and get some raw clay to do this, which is very convenient. Or you can use something premade—anything made of neutral gray clay and circular in form. The point is that it is minimalist and provides little distraction—just a neutral color and a simple geometric shape.
Once you have a suitable disk, we’re going to use it as a visual aid. So to begin practicing with the earth element, find yourself a comfortable meditation posture and simply stare at your earth kasina. In your head, you might repeat the word earth, earth, or soil, soil. Or if your primary language is something other than English, use whatever word in your primary language resonates with this element of earth.
What makes life interesting? It’s not variety—it’s interest itself.
As you stare at this earth kasina, try to visually absorb its essence. Contemplate the nature of the earth element. Earth is the element of solidity, of solid materiality. It is the solid buildings we live in, the solid ground we walk on. Our body, our bones, are also the earth element. And we contact the earth element with our body. When we walk on sand on a beach and our feet sink into the sand, the earth within our body becomes integrated with the earth below us.
Think about how vital earth is to human beings from an evolutionary standpoint. We sought out places with rich and abundant soil, where all kinds of things can grow and feed us. We are naturally tuned in to this aspect of soil, of earth. Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth in a continuous process of interdependence.
Try to contemplate the object of your meditation as if you were encountering it for the first time. Have you seen toddlers or babies encounter a solid object? They’re wide-eyed, fascinated. Sometimes they try to put it in their mouths, or they just feel it, touch it, move it. We want to come back to this childlike hyperappreciation of this quality of the earth element. Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth.
Eventually, you should internalize the essence of the earth kasina. You should develop the ability to recall the image of your kasina in your mind without actually seeing it, so that after you close your eyes, a kind of an afterimage of this kasina disk remains. To be clear, it’s not the kind of afterimage where somebody takes a flash photo of you and you see a blue light for a couple of seconds afterward. We’re talking about a stable image that you pick up and reproduce in your mind.
This may be difficult, especially if you are not very visually inclined. It can take some time! This is a process that demands a lot of attention. You’re just staring at a simple clay disk that’s not very interesting. So you have to try to create interest. If you can focus your full attention on this disk, suddenly you will be interested. And with this interest comes joy. The body will relax and be at ease.
This is the by-product of attention itself. What makes things interesting in life is that you are interested in them. Normally, we require lots of colors and dancing clowns and balloons—this makes us interested, and we delight in this. But it’s not the clowns or the balloons that are delightful at all. It is the fact that you are paying attention that is delightful.
So this little bit of magic is something to contemplate as well: What makes life interesting? It’s not variety—it’s interest itself. To be interested is to find joy of mind and ease of body. Think about your interests or hobbies. When you find delight—perhaps in music or art, or in nature, or another person, or in literature—the reason you are delighted is that you’re interested. Something has caught your interest. None of those things is the important part. What’s important is the interest itself. Your mind itself is the source of that magic.
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 2 of 3
Nowadays, you can just go to your local crafts store and get some raw clay to do this, which is very convenient. Or you can use something premade—anything made of neutral gray clay and circular in form. The point is that it is minimalist and provides little distraction—just a neutral color and a simple geometric shape.
Once you have a suitable disk, we’re going to use it as a visual aid. So to begin practicing with the earth element, find yourself a comfortable meditation posture and simply stare at your earth kasina. In your head, you might repeat the word earth, earth, or soil, soil. Or if your primary language is something other than English, use whatever word in your primary language resonates with this element of earth.
What makes life interesting? It’s not variety—it’s interest itself.
As you stare at this earth kasina, try to visually absorb its essence. Contemplate the nature of the earth element. Earth is the element of solidity, of solid materiality. It is the solid buildings we live in, the solid ground we walk on. Our body, our bones, are also the earth element. And we contact the earth element with our body. When we walk on sand on a beach and our feet sink into the sand, the earth within our body becomes integrated with the earth below us.
Think about how vital earth is to human beings from an evolutionary standpoint. We sought out places with rich and abundant soil, where all kinds of things can grow and feed us. We are naturally tuned in to this aspect of soil, of earth. Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth in a continuous process of interdependence.
Try to contemplate the object of your meditation as if you were encountering it for the first time. Have you seen toddlers or babies encounter a solid object? They’re wide-eyed, fascinated. Sometimes they try to put it in their mouths, or they just feel it, touch it, move it. We want to come back to this childlike hyperappreciation of this quality of the earth element. Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth.
Eventually, you should internalize the essence of the earth kasina. You should develop the ability to recall the image of your kasina in your mind without actually seeing it, so that after you close your eyes, a kind of an afterimage of this kasina disk remains. To be clear, it’s not the kind of afterimage where somebody takes a flash photo of you and you see a blue light for a couple of seconds afterward. We’re talking about a stable image that you pick up and reproduce in your mind.
This may be difficult, especially if you are not very visually inclined. It can take some time! This is a process that demands a lot of attention. You’re just staring at a simple clay disk that’s not very interesting. So you have to try to create interest. If you can focus your full attention on this disk, suddenly you will be interested. And with this interest comes joy. The body will relax and be at ease.
This is the by-product of attention itself. What makes things interesting in life is that you are interested in them. Normally, we require lots of colors and dancing clowns and balloons—this makes us interested, and we delight in this. But it’s not the clowns or the balloons that are delightful at all. It is the fact that you are paying attention that is delightful.
So this little bit of magic is something to contemplate as well: What makes life interesting? It’s not variety—it’s interest itself. To be interested is to find joy of mind and ease of body. Think about your interests or hobbies. When you find delight—perhaps in music or art, or in nature, or another person, or in literature—the reason you are delighted is that you’re interested. Something has caught your interest. None of those things is the important part. What’s important is the interest itself. Your mind itself is the source of that magic.
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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What makes life interesting? It’s not variety—it’s interest itself.
We want to utilize that magic of interest with our earth kasina. We want to swallow the world. We want to internalize it so that when we close our eyes and let the kasina go, there it is in our visual imagination. If your mind is not focused, the image has flaws in it. It falls away, you drift. It comes in and out of your attention. But when your mind is fully attentive and engaged, it produces the essence of the object. We call this a counterimage, or nimitta. It is a mind-made, perfect substitute for the external object, which has faults and flaws in it. So once you see that mind-made image, you try to make it clearer.
There’s no tension in it. We are not concentrating; we are clarifying, focusing. It’s like adjusting a camera to get a clear picture—you move the lens back and forth, and, eventually, it comes into vivid clarity and then you know you’ve got the right focus. This is just what the mind is going to do. You focus your inner camera on this object until it is vividly lucid, hyperlit. You’ve probably seen art like this that is not only real but hyperreal. The colors of hyperreal art are beyond ordinary colors. Shapes are ultracrisp, ultraclear. That is what the mind can do when it comes fully into complete absorption and attention: A mind-made object appears, and the mind-made object is no other than your attention purified.
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4878
Part 2 of 3:
https://t.me/dhammapadas/4359
Part 3 of 3:
https://t.me/wordsofbuddha/6100
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://t.me/dhammapadas
===
We want to utilize that magic of interest with our earth kasina. We want to swallow the world. We want to internalize it so that when we close our eyes and let the kasina go, there it is in our visual imagination. If your mind is not focused, the image has flaws in it. It falls away, you drift. It comes in and out of your attention. But when your mind is fully attentive and engaged, it produces the essence of the object. We call this a counterimage, or nimitta. It is a mind-made, perfect substitute for the external object, which has faults and flaws in it. So once you see that mind-made image, you try to make it clearer.
There’s no tension in it. We are not concentrating; we are clarifying, focusing. It’s like adjusting a camera to get a clear picture—you move the lens back and forth, and, eventually, it comes into vivid clarity and then you know you’ve got the right focus. This is just what the mind is going to do. You focus your inner camera on this object until it is vividly lucid, hyperlit. You’ve probably seen art like this that is not only real but hyperreal. The colors of hyperreal art are beyond ordinary colors. Shapes are ultracrisp, ultraclear. That is what the mind can do when it comes fully into complete absorption and attention: A mind-made object appears, and the mind-made object is no other than your attention purified.
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4878
Part 2 of 3:
https://t.me/dhammapadas/4359
Part 3 of 3:
https://t.me/wordsofbuddha/6100
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://t.me/dhammapadas
===
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The Earth Element
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 1 of 3
Samadhi is often translated as concentration. But I like to expand upon this idea of what concentration is. It’s not strenuous practice that gives you a headache;…
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 1 of 3
Samadhi is often translated as concentration. But I like to expand upon this idea of what concentration is. It’s not strenuous practice that gives you a headache;…
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18. Niññhaïgato asantàsã
vãtatauho anaïgauo
Acchindi bhavasallàni
antimo'yam samussayo. 351.
19. Vãtatauho anàdàno
niruttipadakovido
Akkharànam sannipàtam
jaññà pubbaparàni ca
Sa ve antimasàrãro
mahàpañño mahàpuriso'ti vuccati. 352.
HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE
18. He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body. 351.
THE NON-ATTACHED PERSON IS A GREAT SAGE
19. He who is without craving and grasping, who is skilled in etymology and terms, 12 who knows the grouping of letters and their sequence - it is he who is called the bearer of the final body, one of profound wisdom, a great man. 352.
Story
A young novice who had attained Arahantship lay asleep in front of the Buddha's Perfumed Chamber. Màra came to frighten him. The Buddha, perceiving him, declared that he who had destroyed craving was fearless.
===
Buddha dharma teachings channel:
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===
vãtatauho anaïgauo
Acchindi bhavasallàni
antimo'yam samussayo. 351.
19. Vãtatauho anàdàno
niruttipadakovido
Akkharànam sannipàtam
jaññà pubbaparàni ca
Sa ve antimasàrãro
mahàpañño mahàpuriso'ti vuccati. 352.
HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE
18. He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body. 351.
THE NON-ATTACHED PERSON IS A GREAT SAGE
19. He who is without craving and grasping, who is skilled in etymology and terms, 12 who knows the grouping of letters and their sequence - it is he who is called the bearer of the final body, one of profound wisdom, a great man. 352.
Story
A young novice who had attained Arahantship lay asleep in front of the Buddha's Perfumed Chamber. Màra came to frighten him. The Buddha, perceiving him, declared that he who had destroyed craving was fearless.
===
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 Words of the Buddha
In Buddhism, a stupa is a sacred structure that typically contains relics, such as the remains of the Buddha or other revered figures, as well as sacred texts or objects. It is an important symbol of enlightenment and a place of meditation and worship for practitioners.
The word "stupa" comes from the Sanskrit word meaning "heap" or "mound," reflecting its traditional dome-shaped structure. Stupas represent the Buddha’s mind and the path to enlightenment, symbolizing key elements of Buddhist cosmology, such as the five elements (earth, water, fire, air, and space).
Practitioners often walk around a stupa in a clockwise direction, a practice known as circumambulation, as an act of devotion and to accumulate merit. Stupas vary in design and size across different Buddhist traditions, but they universally serve as focal points for spiritual inspiration.
The word "stupa" comes from the Sanskrit word meaning "heap" or "mound," reflecting its traditional dome-shaped structure. Stupas represent the Buddha’s mind and the path to enlightenment, symbolizing key elements of Buddhist cosmology, such as the five elements (earth, water, fire, air, and space).
Practitioners often walk around a stupa in a clockwise direction, a practice known as circumambulation, as an act of devotion and to accumulate merit. Stupas vary in design and size across different Buddhist traditions, but they universally serve as focal points for spiritual inspiration.
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Forwarded from Words of the Buddha
The Earth Element
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 3 of 3
In this practice, this is the sign of success. You will know it when your inner experience, your imagination, your ability to focus becomes much more vivid than you can find in reality simply by looking through your eyes, because now you’re looking through the eyes of the mind.
At this point, your sense of time may drop away, as it does when you’re absolutely enraptured. Think about reading a great book. The book itself is just a bunch of squiggles on a page, isn’t it? But as you read this book, something happens. As you read, you become interested, and then you get a vision and you start to enter a world. I would describe this practice as something like the vivid world that emerges from a book. The book is simply abstract knowledge, abstract signs on a page, but a world appears in your mind. This is the magic of the mind, and when that happens with a book, you lose track of time. You lose the sense of your body. Sometimes three hours can go by when you meant to read for only thirty minutes.
Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth.
This is the intensity of absorption. The mind, in this case, is absorbed in a story, something that is meaningful and interesting to you. What we’re going to do with this kasina practice is eliminate the story, and we’re going to eliminate the sequence of ideas, and we’re going to eliminate words themselves. We’re going into another state of rapturous attention, which does not require language. We are reducing our inner activity, reducing that inner voice that is plaguing us all the time.
You’re not thinking anymore, you’re not remembering, you’re not planning, you’re not focusing on the outside world whatsoever. You have withdrawn your senses into your internal world. The body drops into the background. All that is left is the mind-made image of the earth. You merge into this object. No thought of time, no thought of the outside world, just this.
This is a refreshment for the mind and the body, a strengthening of the faculty of attention, which will benefit us in many ways. It’s this focus and attention that ultimately allows us to see deep truths about reality. Without this focus and clarity, we cannot gain wisdom. This is a strengthening exercise for the mind. If we succeed at it, it will also be a treasured respite for the mind, a refuge from the world, a restorative cleansing. The heart will react in a very positive way. Energy increases, clarity increases, awareness increases, wisdom increases, and confidence increases. All these positive things that we appreciate all increase with this simple, profound exercise, with the support of the earth element kasina.
Now you can experiment with this yourself. Practice it over a long sustained period of time to see if it works for you. Don’t expect this to be twenty minutes and done. This is a supernormal activity—if you manage to do this, it’s not normal. You wouldn’t sit down and expect to learn to play the piano in twenty minutes. People devote hours and hours every single day to master skills! Or even golf. I think if I described golf to a 5th-century meditator, they would say, Man, I don’t know what religion you are, but I wouldn’t want to try that; that sounds too obscure to me. But people spend hours, weeks, months, and lots of money in their lives pursuing golf. Why? Because they like it. It captures their interest.
But if you can put your time and interest in meditation, in cultivating samadhi, trust me—it’s better than golf, which is not saying much. It’s better than sports, better than movies. Nt a large portion of the population is going to do this, and not everybody is suitable for this, but if you can do it, it has great rewards. Again, the purpose of this practice is to cultivate samadhi and overcome your psychic irritants, the five hindrances.
A samadhi meditation for grounding ourselves
By Ajahn Sona
Part 3 of 3
In this practice, this is the sign of success. You will know it when your inner experience, your imagination, your ability to focus becomes much more vivid than you can find in reality simply by looking through your eyes, because now you’re looking through the eyes of the mind.
At this point, your sense of time may drop away, as it does when you’re absolutely enraptured. Think about reading a great book. The book itself is just a bunch of squiggles on a page, isn’t it? But as you read this book, something happens. As you read, you become interested, and then you get a vision and you start to enter a world. I would describe this practice as something like the vivid world that emerges from a book. The book is simply abstract knowledge, abstract signs on a page, but a world appears in your mind. This is the magic of the mind, and when that happens with a book, you lose track of time. You lose the sense of your body. Sometimes three hours can go by when you meant to read for only thirty minutes.
Our bodies are nothing other than the Earth. The Earth enters our body remains, then flows back to the earth.
This is the intensity of absorption. The mind, in this case, is absorbed in a story, something that is meaningful and interesting to you. What we’re going to do with this kasina practice is eliminate the story, and we’re going to eliminate the sequence of ideas, and we’re going to eliminate words themselves. We’re going into another state of rapturous attention, which does not require language. We are reducing our inner activity, reducing that inner voice that is plaguing us all the time.
You’re not thinking anymore, you’re not remembering, you’re not planning, you’re not focusing on the outside world whatsoever. You have withdrawn your senses into your internal world. The body drops into the background. All that is left is the mind-made image of the earth. You merge into this object. No thought of time, no thought of the outside world, just this.
This is a refreshment for the mind and the body, a strengthening of the faculty of attention, which will benefit us in many ways. It’s this focus and attention that ultimately allows us to see deep truths about reality. Without this focus and clarity, we cannot gain wisdom. This is a strengthening exercise for the mind. If we succeed at it, it will also be a treasured respite for the mind, a refuge from the world, a restorative cleansing. The heart will react in a very positive way. Energy increases, clarity increases, awareness increases, wisdom increases, and confidence increases. All these positive things that we appreciate all increase with this simple, profound exercise, with the support of the earth element kasina.
Now you can experiment with this yourself. Practice it over a long sustained period of time to see if it works for you. Don’t expect this to be twenty minutes and done. This is a supernormal activity—if you manage to do this, it’s not normal. You wouldn’t sit down and expect to learn to play the piano in twenty minutes. People devote hours and hours every single day to master skills! Or even golf. I think if I described golf to a 5th-century meditator, they would say, Man, I don’t know what religion you are, but I wouldn’t want to try that; that sounds too obscure to me. But people spend hours, weeks, months, and lots of money in their lives pursuing golf. Why? Because they like it. It captures their interest.
But if you can put your time and interest in meditation, in cultivating samadhi, trust me—it’s better than golf, which is not saying much. It’s better than sports, better than movies. Nt a large portion of the population is going to do this, and not everybody is suitable for this, but if you can do it, it has great rewards. Again, the purpose of this practice is to cultivate samadhi and overcome your psychic irritants, the five hindrances.
👏1🙏1🏆1🫡1
Forwarded from Words of the Buddha
One of the most beautiful experiences that a human can have is true emotional and psychic health, free from the harassments and irritabilities of the hindrances. So this is a worthy pursuit, a deliverance unto itself.
Adapted from Ajahn Sona’s YouTube series The Natural Elements in Meditation. Visit his channel for additional kasina practices using the other three elements:
https://youtube.com/playlist?list=PLCXN1GlAupG1RoN3z1NN7jzwapA6OKbF5&si=mJrImcC7tb1Bt6JK
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4878
Part 2 of 3:
https://t.me/dhammapadas/4359
Part 3 of 3:
https://t.me/wordsofbuddha/6100
===
Ajahn Sona is the abbot of Birken Forest Buddhist Monastery in Knutsford, BC.
===
Adapted from Ajahn Sona’s YouTube series The Natural Elements in Meditation. Visit his channel for additional kasina practices using the other three elements:
https://youtube.com/playlist?list=PLCXN1GlAupG1RoN3z1NN7jzwapA6OKbF5&si=mJrImcC7tb1Bt6JK
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4878
Part 2 of 3:
https://t.me/dhammapadas/4359
Part 3 of 3:
https://t.me/wordsofbuddha/6100
===
Ajahn Sona is the abbot of Birken Forest Buddhist Monastery in Knutsford, BC.
===
👍1🙏1👌1🏆1
Forwarded from Buddha
Free Buddhism ebook
Nibbana for Everyone
By Bhikkhu Buddhadasa
“In fact, without this theme of Nibbāna, Buddhism would be as good as dead. When nobody is interested in Nibbāna, then nobody is genuinely interested in Buddhism. When nothing about Nibbāna interests us, then we can’t get any benefits at all from Buddhism. I feel that it’s about time for us to get interested and bring about this highest benefit, as befits the words 'Nibbāna is the Supreme Thing' – namely, the highest goal of living beings, a purpose always inseparable from our daily lives.”
Free download available:
https://drive.google.com/file/d/16zH8nL4nSjHzTBwOvLisReBoBwVpA1Sc/view?usp=drive_link
===
Nibbana for Everyone
By Bhikkhu Buddhadasa
“In fact, without this theme of Nibbāna, Buddhism would be as good as dead. When nobody is interested in Nibbāna, then nobody is genuinely interested in Buddhism. When nothing about Nibbāna interests us, then we can’t get any benefits at all from Buddhism. I feel that it’s about time for us to get interested and bring about this highest benefit, as befits the words 'Nibbāna is the Supreme Thing' – namely, the highest goal of living beings, a purpose always inseparable from our daily lives.”
Free download available:
https://drive.google.com/file/d/16zH8nL4nSjHzTBwOvLisReBoBwVpA1Sc/view?usp=drive_link
===
👍1🔥1🎉1🦄1
Forwarded from Buddha
Free Buddhism ebook
Nibbana for Everyone
By Bhikkhu Buddhadasa
“In fact, without this theme of Nibbāna, Buddhism would be as good as dead. When nobody is interested in Nibbāna, then nobody is genuinely interested in Buddhism. When nothing about Nibbāna interests us, then we can’t get any benefits at all from Buddhism. I feel that it’s about time for us to get interested and bring about this highest benefit, as befits the words 'Nibbāna is the Supreme Thing' – namely, the highest goal of living beings, a purpose always inseparable from our daily lives.”
Free download available:
https://drive.google.com/file/d/16zH8nL4nSjHzTBwOvLisReBoBwVpA1Sc/view?usp=drive_link
===
Nibbana for Everyone
By Bhikkhu Buddhadasa
“In fact, without this theme of Nibbāna, Buddhism would be as good as dead. When nobody is interested in Nibbāna, then nobody is genuinely interested in Buddhism. When nothing about Nibbāna interests us, then we can’t get any benefits at all from Buddhism. I feel that it’s about time for us to get interested and bring about this highest benefit, as befits the words 'Nibbāna is the Supreme Thing' – namely, the highest goal of living beings, a purpose always inseparable from our daily lives.”
Free download available:
https://drive.google.com/file/d/16zH8nL4nSjHzTBwOvLisReBoBwVpA1Sc/view?usp=drive_link
===
👌2💯1🆒1
Forwarded from Words of the Buddha
Namakāra Gāthā
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
Araham Sammā-Sambuddho Bhagavā,
Buddham Bhagavantam abhivādemi.
Svākkhāto Bhagavatā Dhammo,
Dhammam namassāmi.
Supaṭipanno Bhagavato sāvaka-sangho,
Sangham namāmi.
The Blessed One is the Arahant, the Perfectly and Fully Awakened One;
I pay homage to the Buddha, the Blessed One.
The Dhamma is well-expounded by the Blessed One;
I pay homage to the Dhamma.
The Saṅgha of the Blessed One's disciples has practiced well;
I pay homage to the Saṅgha.
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20. Sabbàbhibhu sabbavidu' ham asmi
sabbesu dhammesu anupalitto
Sabbañjaho tauhakkhaye vimutto
sayam abhiññàya kam uddiseyyam. 353.
THE OMNISCIENT ONE HAS NO TEACHER
20. All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in "the destruction of craving". 13 Having comprehended all by myself, whom shall I call my teacher? 353.
Story
Upaka, a wandering ascetic, pleased with the Buddha's countenance, questioned Him about His teacher. The Buddha replied that He has no teacher.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
sabbesu dhammesu anupalitto
Sabbañjaho tauhakkhaye vimutto
sayam abhiññàya kam uddiseyyam. 353.
THE OMNISCIENT ONE HAS NO TEACHER
20. All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in "the destruction of craving". 13 Having comprehended all by myself, whom shall I call my teacher? 353.
Story
Upaka, a wandering ascetic, pleased with the Buddha's countenance, questioned Him about His teacher. The Buddha replied that He has no teacher.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
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Words Of The Buddha
Daily teachings from Buddha Dharma
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Forwarded from Words of the Buddha
“Bhikkhus, there are world interstices, vacant and abysmal regions of blinding darkness and gloom, where the light of the sun and moon, so powerful and mighty, does not reach.”
When this was said, a certain bhikkhu said to the Blessed One: “That darkness, venerable sir, is indeed great; that darkness is indeed very great. But is there, venerable sir, any other darkness greater and more frightful than that one?”
“There is, bhikkhu.”
Those ascetics and brahmins, bhikkhu, who do not understand as it really is: ‘This is suffering’; who do not understand as it really is: ‘This is the origin of suffering’; who do not understand as it really is: ‘This is the cessation of suffering’; who do not understand as it really is: ‘This is the way leading to the cessation of suffering’— they tumble into the darkness of birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.
Partial excerpts from SN 56.46 : Andhakasrasutta : Darkness
When this was said, a certain bhikkhu said to the Blessed One: “That darkness, venerable sir, is indeed great; that darkness is indeed very great. But is there, venerable sir, any other darkness greater and more frightful than that one?”
“There is, bhikkhu.”
Those ascetics and brahmins, bhikkhu, who do not understand as it really is: ‘This is suffering’; who do not understand as it really is: ‘This is the origin of suffering’; who do not understand as it really is: ‘This is the cessation of suffering’; who do not understand as it really is: ‘This is the way leading to the cessation of suffering’— they tumble into the darkness of birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.
Partial excerpts from SN 56.46 : Andhakasrasutta : Darkness
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Forwarded from Words of the Buddha
International Tipitaka Chanting, Bodhgaya, Bihar, Bharat Ganrajya.
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Forwarded from Buddha Dharma books
Free Buddha dharma ebook
In Any Given Moment
By Ajahn Munindo
With a focus on gratitude, Ajahn Munindo reflects back over his life as a Buddhist monk. He particularly contemplates how very different communities have supported his spiritual journey. He concludes by expanding on his ‘source-oriented’ approach to Buddhist practice.
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/03/25/in-any-given-moment-2022-02-25.pdf
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In Any Given Moment
By Ajahn Munindo
With a focus on gratitude, Ajahn Munindo reflects back over his life as a Buddhist monk. He particularly contemplates how very different communities have supported his spiritual journey. He concludes by expanding on his ‘source-oriented’ approach to Buddhist practice.
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/03/25/in-any-given-moment-2022-02-25.pdf
===
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Forwarded from Buddha Dharma books
Free Buddha dharma ebook
In Any Given Moment
By Ajahn Munindo
With a focus on gratitude, Ajahn Munindo reflects back over his life as a Buddhist monk. He particularly contemplates how very different communities have supported his spiritual journey. He concludes by expanding on his ‘source-oriented’ approach to Buddhist practice.
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/03/25/in-any-given-moment-2022-02-25.pdf
===
In Any Given Moment
By Ajahn Munindo
With a focus on gratitude, Ajahn Munindo reflects back over his life as a Buddhist monk. He particularly contemplates how very different communities have supported his spiritual journey. He concludes by expanding on his ‘source-oriented’ approach to Buddhist practice.
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/03/25/in-any-given-moment-2022-02-25.pdf
===
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21. Sabbadànam dhammadànam jinàti
sabbam rasam dhammaraso jinàti
Sabbam ratim dhammaratã jinàti
tauhakkhayo sabbadukkham jinàti. 354.
THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS
21. The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow. 354.
Story
In reply to four questions raised by Sakka King of the gods, the Buddha uttered this verse.
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Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
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sabbam rasam dhammaraso jinàti
Sabbam ratim dhammaratã jinàti
tauhakkhayo sabbadukkham jinàti. 354.
THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS
21. The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow. 354.
Story
In reply to four questions raised by Sakka King of the gods, the Buddha uttered this verse.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
Viber
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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