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
⚡2🔥1🙏1👌1🐳1
Forwarded from Words of the Buddha
International Tipitaka Chanting, Bodhgaya, Bihar, Bharat Ganrajya.
🥰3🎉1🍓1
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
===
💯1😇1🆒1
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
===
⚡1👍1👌1
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.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
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
🙏2👍1🤝1
Forwarded from Words of the Buddha
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.
🕊2👍1🎃1🎄1
Forwarded from Words of the Buddha
Early in the morning, watching sunrise at Ulun Danu Tamblingan water temple, Lake Tamblingan, Bali Highlands, Indonesia. Ulun Danu = lakeshore, Tamblingan = heal the soul/ awareness. A place by the lakeside to heal the soul.
👏1🕊1🎄1
Forwarded from Buddha
Mindfulness Is a Lifestyle Change
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 1 of 3
When a retreat begins, defilements will negotiate with the yogi: “OK, for how long do you want to practice? One month? Two months? Three months? All right. We’ll leave you alone for that long. But when the retreat is over, then it’s our turn again!” And it really is their turn again. Delusion loves hearing the line, “The retreat is over!” It is very common to think that we’ve finished meditating. When this happens, it is now time for defilements to come back out to play.
When I was younger, I went for long retreats of six to ten months at a time. My mind cleared up while I was in retreat, but I stopped practicing back home and my mind went back to square one. My life did not change. I never listened to my teacher’s advice to continue practicing at home and got into deep trouble! It was only when I was in the deepest trouble that I saw the need to work it out in daily life. I began to practice continuously at home and realized the need to meditate all the time.
When you return home, remember that you are there, at home. You should remain in the present moment there. The present moment is the only real thing. Stay where you are because the now is always now, there is no “after now.” You’re trying to have mindfulness in this mind, and the only effort is to remember to be mindful in the present moment. Through everything in your life you are remembering to be mindful, remembering how to be mindful, and building and maintaining samadhi, or stability of the mind.
You use the information that you have, combined with intelligence, logic, and reasoning, to figure out how to practice correctly. Next, you learn how to keep these already developed insights alive. Finally, you figure out how to develop even deeper levels of insight.
We must walk on the noble eightfold path of sila (moral conduct), samadhi (stability of mind), and panna (wisdom). We need to be a close friend of the dhamma in order to grow in the dhamma. Otherwise, there is not much growth. How can the dhamma grow in us if we are not always living the dhamma? The Buddha frequently reminded his followers to keep the dhamma in mind. He didn’t say when to have the dhamma in mind but just said to have the dhamma in mind. Unless we are always meditating, delusion will step in and hold the door open for all the other defilements to move in.
How long can you maintain stability of mind in daily life?
People talk about how long they have been practicing meditation, but they are counting only the length of time from their first retreat up to now. If they added up the hours that they were actually mindful, that would be a wholly different picture. The way we usually work is to put in a lot of effort over a small period of time in the hopes of getting some reward. That’s greed at work!
Right effort is staying in it for the long haul. You need to become familiar with the work that you do, to always be in touch with it so that you become skillful at it. Right effort is not slacking off, not giving up, and never stopping. Keep going. That’s real right effort. Wisdom considers the long term. There’s no hurry, but we also do not rest. The more we understand the forces of nature and how they work, the more we begin to rely on the laws of nature to let things unfold in a steady way.
I would ask you to look at your mind right now. How often do defilements come in unnoticed? You’ve got to turn that whole paradigm upside down so that what is naturally present in your mind is awareness, stability of mind, and wisdom, just as the defilements are present right now. If you ask me about setting aside time for meditation, yes, we should do that. When I was at home, I sat before I went to work in the morning and before I went to sleep at night. But I also sat from time to time throughout the day in my shop or at the coffee shop. When there was a lull in my work or I had five or ten minutes, I would be still and do meditation.
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 1 of 3
When a retreat begins, defilements will negotiate with the yogi: “OK, for how long do you want to practice? One month? Two months? Three months? All right. We’ll leave you alone for that long. But when the retreat is over, then it’s our turn again!” And it really is their turn again. Delusion loves hearing the line, “The retreat is over!” It is very common to think that we’ve finished meditating. When this happens, it is now time for defilements to come back out to play.
When I was younger, I went for long retreats of six to ten months at a time. My mind cleared up while I was in retreat, but I stopped practicing back home and my mind went back to square one. My life did not change. I never listened to my teacher’s advice to continue practicing at home and got into deep trouble! It was only when I was in the deepest trouble that I saw the need to work it out in daily life. I began to practice continuously at home and realized the need to meditate all the time.
When you return home, remember that you are there, at home. You should remain in the present moment there. The present moment is the only real thing. Stay where you are because the now is always now, there is no “after now.” You’re trying to have mindfulness in this mind, and the only effort is to remember to be mindful in the present moment. Through everything in your life you are remembering to be mindful, remembering how to be mindful, and building and maintaining samadhi, or stability of the mind.
You use the information that you have, combined with intelligence, logic, and reasoning, to figure out how to practice correctly. Next, you learn how to keep these already developed insights alive. Finally, you figure out how to develop even deeper levels of insight.
We must walk on the noble eightfold path of sila (moral conduct), samadhi (stability of mind), and panna (wisdom). We need to be a close friend of the dhamma in order to grow in the dhamma. Otherwise, there is not much growth. How can the dhamma grow in us if we are not always living the dhamma? The Buddha frequently reminded his followers to keep the dhamma in mind. He didn’t say when to have the dhamma in mind but just said to have the dhamma in mind. Unless we are always meditating, delusion will step in and hold the door open for all the other defilements to move in.
How long can you maintain stability of mind in daily life?
People talk about how long they have been practicing meditation, but they are counting only the length of time from their first retreat up to now. If they added up the hours that they were actually mindful, that would be a wholly different picture. The way we usually work is to put in a lot of effort over a small period of time in the hopes of getting some reward. That’s greed at work!
Right effort is staying in it for the long haul. You need to become familiar with the work that you do, to always be in touch with it so that you become skillful at it. Right effort is not slacking off, not giving up, and never stopping. Keep going. That’s real right effort. Wisdom considers the long term. There’s no hurry, but we also do not rest. The more we understand the forces of nature and how they work, the more we begin to rely on the laws of nature to let things unfold in a steady way.
I would ask you to look at your mind right now. How often do defilements come in unnoticed? You’ve got to turn that whole paradigm upside down so that what is naturally present in your mind is awareness, stability of mind, and wisdom, just as the defilements are present right now. If you ask me about setting aside time for meditation, yes, we should do that. When I was at home, I sat before I went to work in the morning and before I went to sleep at night. But I also sat from time to time throughout the day in my shop or at the coffee shop. When there was a lull in my work or I had five or ten minutes, I would be still and do meditation.
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
👏1🙏1🫡1
Forwarded from Buddha
All of these things gathered my mind.
We haven’t reached the point where practicing continuously in daily life feels essential for us, so much so that we cannot live without it. If we felt that way about practice in our daily lives, we would maintain mindfulness so much more continuously.
When we want to maintain the peace in our mind for longer and longer periods, we begin to realize that all these elements of knowing what we are aware of must become part of our practice and skill. Otherwise, we cannot maintain the peacefulness of the mind. We lose it when we lose awareness, like a leaky faucet loses water. We leak peacefulness when we lose mindfulness while talking, walking, or going about our daily business.
===
Buddha dharma teachings channel:
https://t.me/lorddivinebuddha
===
We haven’t reached the point where practicing continuously in daily life feels essential for us, so much so that we cannot live without it. If we felt that way about practice in our daily lives, we would maintain mindfulness so much more continuously.
When we want to maintain the peace in our mind for longer and longer periods, we begin to realize that all these elements of knowing what we are aware of must become part of our practice and skill. Otherwise, we cannot maintain the peacefulness of the mind. We lose it when we lose awareness, like a leaky faucet loses water. We leak peacefulness when we lose mindfulness while talking, walking, or going about our daily business.
===
Buddha dharma teachings channel:
https://t.me/lorddivinebuddha
===
Telegram
Buddha
Buddha dharma teachings from the suttas and commentaries
🔥1👏1👌1
22. Hananti bhogà dummedham
no ve pàragavesino
Bhogatauhàya dummedho
hanti aññe' va attanà. 355.
RICHES RUIN THE IGNORANT
22. Riches ruin the foolish, but not those in quest of the Beyond (Nibbàna). Through craving for riches the ignorant man ruins himself as (if he were ruining) others. 355.
Story
A childless treasurer died leaving all his wealth. The King ordered all his wealth to be removed to the Royal Treasury and went to see the Buddha. He related what had happened and remarked that although the Buddha dwelt close by the treasurer had not given any alms to Him. Thereupon the Buddha uttered this verse.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://t.me/ajahnchah_buddhism
===
no ve pàragavesino
Bhogatauhàya dummedho
hanti aññe' va attanà. 355.
RICHES RUIN THE IGNORANT
22. Riches ruin the foolish, but not those in quest of the Beyond (Nibbàna). Through craving for riches the ignorant man ruins himself as (if he were ruining) others. 355.
Story
A childless treasurer died leaving all his wealth. The King ordered all his wealth to be removed to the Royal Treasury and went to see the Buddha. He related what had happened and remarked that although the Buddha dwelt close by the treasurer had not given any alms to Him. Thereupon the Buddha uttered this verse.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://t.me/ajahnchah_buddhism
===
Telegram
Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
👏1🙏1🤝1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Buddhist Monastic Code, Volumes I & II
By Thanissaro Bhikkhu
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/BuddhistMonasticCode_251113.pdf
===
The Buddhist Monastic Code, Volumes I & II
By Thanissaro Bhikkhu
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/BuddhistMonasticCode_251113.pdf
===
❤1✍1🙏1🫡1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
The Buddhist Monastic Code, Volumes I & II
By Thanissaro Bhikkhu
This is a two-volume set that attempts to give an organized, detailed account of the Vinaya training rules and the traditions that have grown up around them. The Patimokkha training rules as explained in the Sutta Vibhanga are the topic of the first volume; the rules found in the Khandhakas, the topic of the second.
The book as a whole is aimed primarily at those whose lives are affected by the rules—bhikkhus who live by them, and other people who have dealings with the bhikkhus — so that they will be able to find gathered in one location as much essential information as possible on just what the rules do and do not entail. Students of Early Buddhism, Theravadin history, or contemporary Theravadin issues should also find this book interesting, as should anyone who is serious about the practice of the Dhamma and wants to see how the Buddha worked out the ramifications of Dhamma practice in daily life.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/BuddhistMonasticCode_251113.pdf
===
The Buddhist Monastic Code, Volumes I & II
By Thanissaro Bhikkhu
This is a two-volume set that attempts to give an organized, detailed account of the Vinaya training rules and the traditions that have grown up around them. The Patimokkha training rules as explained in the Sutta Vibhanga are the topic of the first volume; the rules found in the Khandhakas, the topic of the second.
The book as a whole is aimed primarily at those whose lives are affected by the rules—bhikkhus who live by them, and other people who have dealings with the bhikkhus — so that they will be able to find gathered in one location as much essential information as possible on just what the rules do and do not entail. Students of Early Buddhism, Theravadin history, or contemporary Theravadin issues should also find this book interesting, as should anyone who is serious about the practice of the Dhamma and wants to see how the Buddha worked out the ramifications of Dhamma practice in daily life.
Free download available:
https://www.dhammatalks.org/Archive/Writings/Ebooks/BuddhistMonasticCode_251113.pdf
===
👍2✍1🤝1
Mindfulness Is a Lifestyle Change
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 2 of 3
When you are aware of a peaceful mind, it continues to be peaceful. It becomes more and more peaceful. When you aren’t aware of the peaceful mind, then the mind starts breaking down into chaos. How long can you maintain stability of mind in daily life?
The Buddha said that when there are leaves covering the surface of a lake, you can’t see your reflection. Also, when the water is turbulent, you can’t see your reflection. It is the same with the mind. Stability and wisdom cannot arise when the mind is covered with defilements.
We give wisdom more opportunities to arise when awareness and stability of mind are present for longer and longer periods. Once you recognize the agitated mind and continue to know that agitated mind, it starts to become peaceful and clear again. Not being aware of the agitation or confusion only leads it to spiral into more agitation or confusion. When you know everything that’s happening in the mind, you’ll also immediately notice when a speck of defilement comes to disturb that peace. At this point, you can immediately recognize the thought that preceded that shift from a peaceful mind to an agitated mind.
Just know the state of your mind—whether it is peaceful or agitated. Keep that as your anchor as you go about your business. You may put a lot of effort into your work with little energy left for awareness. But awareness needs some energy as well. If you are not skillful at using just enough energy for awareness, you’ll use too much energy and won’t have enough to do normal work. Learn to use just enough energy, and then practice continuously. You will become skillful if you do this every day.
When we are learning to be skillful at something, like putting in golf, for instance, we putt again and again and assess whether the energy we have used is sufficient. We then adjust our game and try again. We need to bring that same approach to our meditation. Instead of a forced focus, it is a light attention and full interest in the process. People who cook will know what I mean. How will an extra onion change the taste of this dish? How would it taste if we were to cook the onion a bit longer? How would the taste change if we added soy sauce instead of salt? When we do everything else in our lives, we know how to use our intelligence to figure out how to do something best. Why don’t we do this with meditation? Why do we just blindly follow instructions without getting personally invested and involved? If we get an instruction to focus, we may just start doing it without considering whether it is helpful. We need to assess for ourselves: Is this working? What is the effect? How is it? I want you to open the door to possibilities through your own understanding.
I would liken mindfulness to a mother tending to a baby. Having children is a huge enterprise, as all mothers will know. I once observed a mother caring for her 2-year-old and saw just how skillful she was with the toddler as he sat on her lap. She held a conversation with four other people while feeding the child. As the toddler moved in her lap, she adjusted along with him, and every now and then gave him some food, and if he didn’t like what she gave him, she would put the piece down, give him a different piece, and later on pick up the original piece again to give to the child. Sometimes she would eat it herself, always going with the flow, not making judgments of the child. Meditation is like this. We may find it difficult in the beginning to mind what we are doing, but it’s all practice and habits.
If thoughts are too subtle, and you don’t catch the thoughts, then the causes will not show themselves. So there can be awareness and stability of mind, but wisdom is missing from the picture. As our practice develops, there needs to be a little bit of inquiry.
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 2 of 3
When you are aware of a peaceful mind, it continues to be peaceful. It becomes more and more peaceful. When you aren’t aware of the peaceful mind, then the mind starts breaking down into chaos. How long can you maintain stability of mind in daily life?
The Buddha said that when there are leaves covering the surface of a lake, you can’t see your reflection. Also, when the water is turbulent, you can’t see your reflection. It is the same with the mind. Stability and wisdom cannot arise when the mind is covered with defilements.
We give wisdom more opportunities to arise when awareness and stability of mind are present for longer and longer periods. Once you recognize the agitated mind and continue to know that agitated mind, it starts to become peaceful and clear again. Not being aware of the agitation or confusion only leads it to spiral into more agitation or confusion. When you know everything that’s happening in the mind, you’ll also immediately notice when a speck of defilement comes to disturb that peace. At this point, you can immediately recognize the thought that preceded that shift from a peaceful mind to an agitated mind.
Just know the state of your mind—whether it is peaceful or agitated. Keep that as your anchor as you go about your business. You may put a lot of effort into your work with little energy left for awareness. But awareness needs some energy as well. If you are not skillful at using just enough energy for awareness, you’ll use too much energy and won’t have enough to do normal work. Learn to use just enough energy, and then practice continuously. You will become skillful if you do this every day.
When we are learning to be skillful at something, like putting in golf, for instance, we putt again and again and assess whether the energy we have used is sufficient. We then adjust our game and try again. We need to bring that same approach to our meditation. Instead of a forced focus, it is a light attention and full interest in the process. People who cook will know what I mean. How will an extra onion change the taste of this dish? How would it taste if we were to cook the onion a bit longer? How would the taste change if we added soy sauce instead of salt? When we do everything else in our lives, we know how to use our intelligence to figure out how to do something best. Why don’t we do this with meditation? Why do we just blindly follow instructions without getting personally invested and involved? If we get an instruction to focus, we may just start doing it without considering whether it is helpful. We need to assess for ourselves: Is this working? What is the effect? How is it? I want you to open the door to possibilities through your own understanding.
I would liken mindfulness to a mother tending to a baby. Having children is a huge enterprise, as all mothers will know. I once observed a mother caring for her 2-year-old and saw just how skillful she was with the toddler as he sat on her lap. She held a conversation with four other people while feeding the child. As the toddler moved in her lap, she adjusted along with him, and every now and then gave him some food, and if he didn’t like what she gave him, she would put the piece down, give him a different piece, and later on pick up the original piece again to give to the child. Sometimes she would eat it herself, always going with the flow, not making judgments of the child. Meditation is like this. We may find it difficult in the beginning to mind what we are doing, but it’s all practice and habits.
If thoughts are too subtle, and you don’t catch the thoughts, then the causes will not show themselves. So there can be awareness and stability of mind, but wisdom is missing from the picture. As our practice develops, there needs to be a little bit of inquiry.
Telegram
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
👏1🎉1🤝1
There is no speech or action without some idea fueling it. Why are you wearing the shirt you are wearing right now? Why did you place your keys, for example, over here, instead of in the corner somewhere? There are ideas in the mind. Notice what is happening. If you are at the point where you can be aware of the mind, begin to pay attention to how it is feeling or what it is thinking. You will then begin to see causes. The mind is knowing, aware, and feeling. Pay attention to the mind that wants to do things or that wants something to happen.
These mental intentions are present everywhere in the body. What intentions are you aware of while you are walking? What are you aware of when you are sitting? What are you aware of when you are working? Do you notice the wanting to move? What do you want to move? Every movement involves mental intentions.
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4908
Part 2 of 3:
https://t.me/dhammapadas/4390
Part 3 of 3:
https://t.me/wordsofbuddha/6138
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://t.me/dhammapadas
===
These mental intentions are present everywhere in the body. What intentions are you aware of while you are walking? What are you aware of when you are sitting? What are you aware of when you are working? Do you notice the wanting to move? What do you want to move? Every movement involves mental intentions.
===
Part 1 of 3:
https://t.me/lorddivinebuddha/4908
Part 2 of 3:
https://t.me/dhammapadas/4390
Part 3 of 3:
https://t.me/wordsofbuddha/6138
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://t.me/dhammapadas
===
Telegram
Buddha
Mindfulness Is a Lifestyle Change
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 1 of 3
When a retreat begins, defilements will negotiate with the yogi: “OK, for how long do you want to practice? One month? Two months?…
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 1 of 3
When a retreat begins, defilements will negotiate with the yogi: “OK, for how long do you want to practice? One month? Two months?…
🙏2👌1🐳1
Forwarded from Words of the Buddha
Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Gracious One was instructing, rousing, enthusing, and cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear.
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”
Udana 8.3 : Tatiya nibbānapaṭi saṁyuttasutta
👌2👍1🙏1🕊1😇1