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.
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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
===
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===
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
===
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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?…
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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
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Forwarded from Words of the Buddha
Mindfulness Is a Lifestyle Change
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 3 of 3
You can see these things if you’re watching the mind. What are you aware of while you’re reading this? If you watch only the body, you will not see a complete picture. When you begin to see a more comprehensive picture of how the mind and body are operating, then you will come to know causes and effects.
When I was trying to understand the emotion of anger, I asked myself, Why was there anger? What was I angry with? When the mind is angry at something, there is some sort of underlying idea in there. The mind is holding on to a certain belief and getting angry over it. As soon as I saw this happening in the mind, the anger just slid away. But sometimes people don’t even have an idea of what they’re angry about. So many things have accumulated over time that it’s hard to pull apart the strands. It’s all jumbled up.
You have to watch every time anger arises. This anger wasn’t here a moment ago. Look at this feeling very closely. It has something to do with the conditions surrounding your experience at this moment. Is it a person? Is it something in the environment? Is it you?
For example, people feel that they shouldn’t get angry when they’re on retreat. Anger arises anyway. Now they’re angry that there’s anger! This is possible! Yogis then get frustrated. Sometimes the mind may be in a habit of getting angry at something specific, so when this object appears, anger will arise. If you’re able to understand this as a natural phenomenon, then the anger will go down in intensity immediately. How is that? It’s because there is now right understanding.
You want to watch and learn what is happening and why. You want to know why anger is present. Why does this feeling arise? Maybe you are dissatisfied. Why are you dissatisfied? You want certain things to happen. Let’s say you don’t get what you want or what you want to happen does not happen. You want something. Can you just watch this anger? It’s impossible. The anger is going to keep on going. Why? Because there’s some cause that you have not addressed yet. If you want to know the intensity of the anger, you can look to the intensity of the wanting. They are related.
When you have some preconceived notions about something and things don’t turn out the way you wanted them to, anger will arise. Or you may feel justified in being angry over something. You may be relating an event back to a friend, and you might say, “You know I really ought to be angry about so and so. . . .” What does this mean? It’s just the mind preparing itself to let this defilement loose. But it’s never good to let anger loose.
Now is the time for you to get into the boxing ring. I am the coach, but all I can do is yell from the sidelines. For beginners, I’ll shout strategies when you look to me for support. Amateurs will often look to the coach for further instructions, while the old hands don’t need to; they can think for themselves and deliver the punch. As a coach, I can yell what I want, but you, as the yogi and boxer, can use only the strategies you are familiar with. You are the boxer in the ring, and you are facing the real deal.
When I practiced at home, I would talk with my teacher once every week or so. If you are practicing at home and do not have anyone to ask, ask yourself the question, then set it aside. Later, consider what I’ve said and what the Buddha taught. What have you tried before? What has worked? Should you try one way or another way? Even those who do not meditate will sit down and really think through a life problem if it matters enough to them. The thinking we are referring to with meditation is not just random abstract thinking but right thinking and use of wisdom.
Retreats are easy—the real work begins when you get home
By Sayadaw U Tejaniya
Part 3 of 3
You can see these things if you’re watching the mind. What are you aware of while you’re reading this? If you watch only the body, you will not see a complete picture. When you begin to see a more comprehensive picture of how the mind and body are operating, then you will come to know causes and effects.
When I was trying to understand the emotion of anger, I asked myself, Why was there anger? What was I angry with? When the mind is angry at something, there is some sort of underlying idea in there. The mind is holding on to a certain belief and getting angry over it. As soon as I saw this happening in the mind, the anger just slid away. But sometimes people don’t even have an idea of what they’re angry about. So many things have accumulated over time that it’s hard to pull apart the strands. It’s all jumbled up.
You have to watch every time anger arises. This anger wasn’t here a moment ago. Look at this feeling very closely. It has something to do with the conditions surrounding your experience at this moment. Is it a person? Is it something in the environment? Is it you?
For example, people feel that they shouldn’t get angry when they’re on retreat. Anger arises anyway. Now they’re angry that there’s anger! This is possible! Yogis then get frustrated. Sometimes the mind may be in a habit of getting angry at something specific, so when this object appears, anger will arise. If you’re able to understand this as a natural phenomenon, then the anger will go down in intensity immediately. How is that? It’s because there is now right understanding.
You want to watch and learn what is happening and why. You want to know why anger is present. Why does this feeling arise? Maybe you are dissatisfied. Why are you dissatisfied? You want certain things to happen. Let’s say you don’t get what you want or what you want to happen does not happen. You want something. Can you just watch this anger? It’s impossible. The anger is going to keep on going. Why? Because there’s some cause that you have not addressed yet. If you want to know the intensity of the anger, you can look to the intensity of the wanting. They are related.
When you have some preconceived notions about something and things don’t turn out the way you wanted them to, anger will arise. Or you may feel justified in being angry over something. You may be relating an event back to a friend, and you might say, “You know I really ought to be angry about so and so. . . .” What does this mean? It’s just the mind preparing itself to let this defilement loose. But it’s never good to let anger loose.
Now is the time for you to get into the boxing ring. I am the coach, but all I can do is yell from the sidelines. For beginners, I’ll shout strategies when you look to me for support. Amateurs will often look to the coach for further instructions, while the old hands don’t need to; they can think for themselves and deliver the punch. As a coach, I can yell what I want, but you, as the yogi and boxer, can use only the strategies you are familiar with. You are the boxer in the ring, and you are facing the real deal.
When I practiced at home, I would talk with my teacher once every week or so. If you are practicing at home and do not have anyone to ask, ask yourself the question, then set it aside. Later, consider what I’ve said and what the Buddha taught. What have you tried before? What has worked? Should you try one way or another way? Even those who do not meditate will sit down and really think through a life problem if it matters enough to them. The thinking we are referring to with meditation is not just random abstract thinking but right thinking and use of wisdom.
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Forwarded from Words of the Buddha
My teacher never told me not to think. He didn’t exactly encourage me to think either, but he did ask me questions that required me to be aware and to reflect on how I was practicing. I eventually discovered the answers and realized that one finds answers by being aware and by questioning. When you begin with the why, you are already bringing out your internal curiosity and intelligence. You’ll have many questions initially in the learning phase, but you won’t have that many in the wisdom phase. At that time, the mind will be clearer and less cluttered. The student is inside you. The teacher is also inside you.
This work is possible. You need to be patient and work through it for a few years continuously and patiently. You need to taste the full flavors of dhamma: of knowing, of awareness, and of understanding. You all have to cultivate your own energy and your own wisdom. When you have tasted enough dhamma, it will lead you along. When I practiced like that, I finally understood the meaning of if you look after the dhamma, the dhamma will look after you.
When you really practice long term, the practice just becomes nature. When the practice becomes nature, it also becomes your nature to understand dhamma nature.
Adapted from Collecting Gold Dust: Nurturing the Dhamma in Daily Living by Sayadaw U Tejaniya 2019.
===
Sayadaw U Tejaniya teaches meditation at Shwe Oo Min Dhamma Sukha Forest Meditation Center in Yangon, Myanmar.
===
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
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
This work is possible. You need to be patient and work through it for a few years continuously and patiently. You need to taste the full flavors of dhamma: of knowing, of awareness, and of understanding. You all have to cultivate your own energy and your own wisdom. When you have tasted enough dhamma, it will lead you along. When I practiced like that, I finally understood the meaning of if you look after the dhamma, the dhamma will look after you.
When you really practice long term, the practice just becomes nature. When the practice becomes nature, it also becomes your nature to understand dhamma nature.
Adapted from Collecting Gold Dust: Nurturing the Dhamma in Daily Living by Sayadaw U Tejaniya 2019.
===
Sayadaw U Tejaniya teaches meditation at Shwe Oo Min Dhamma Sukha Forest Meditation Center in Yangon, Myanmar.
===
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
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
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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?…
🙏1💯1
23. Tiuadosàni khettàni
ràgadosà ayam pajà
Tasmà hi vãtaràgesu
dinnam hoti mahapphalam. 356.
24. Tiuadosàni khettàni
dosadosà ayam pajà
Tasmà hi vãtadosesu
dinnam hoti mahapphalam. 357.
25. Tiuadosàni khettàni
mohadosà ayam pajà
Tasmà hi vãtamohesu
dinnam hoti mahapphalam. 358.
26. Tiuadosàni khettàni
icchàdosà ayam pajà
Tasmà hi vigaticchesu
dinnam hoti mahapphalam. 359.
LUST IS THE BLEMISH OF MANKIND
23. Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to those lustless yields abundant fruit. 356.
HATRED IS THE BLEMISH OF MANKIND
24. Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those rid of hatred yields abundant fruit. 357.
DELUSION IS THE BLEMISH OF MANKIND
25. Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those rid of delusion yields abundant fruit. 358.
DESIRE IS THE BLEMISH OF MANKIND
26. Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those rid of craving yields abundant fruit. 359.
Story
Commenting on the merits acquired by those who give to the Pure, the Buddha uttered these verses.
===
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ràgadosà ayam pajà
Tasmà hi vãtaràgesu
dinnam hoti mahapphalam. 356.
24. Tiuadosàni khettàni
dosadosà ayam pajà
Tasmà hi vãtadosesu
dinnam hoti mahapphalam. 357.
25. Tiuadosàni khettàni
mohadosà ayam pajà
Tasmà hi vãtamohesu
dinnam hoti mahapphalam. 358.
26. Tiuadosàni khettàni
icchàdosà ayam pajà
Tasmà hi vigaticchesu
dinnam hoti mahapphalam. 359.
LUST IS THE BLEMISH OF MANKIND
23. Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to those lustless yields abundant fruit. 356.
HATRED IS THE BLEMISH OF MANKIND
24. Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those rid of hatred yields abundant fruit. 357.
DELUSION IS THE BLEMISH OF MANKIND
25. Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those rid of delusion yields abundant fruit. 358.
DESIRE IS THE BLEMISH OF MANKIND
26. Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those rid of craving yields abundant fruit. 359.
Story
Commenting on the merits acquired by those who give to the Pure, the Buddha uttered these verses.
===
Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions:
https://t.me/buddha_ebooks
===
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Forwarded from Buddha
Free Buddha Dharma ebook
Unseating the Inner Tyrant
By Ajahn Sucitto
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/07/1902-Unseating-Inner-Tyrant_Sucitto.pdf
===
Unseating the Inner Tyrant
By Ajahn Sucitto
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/07/1902-Unseating-Inner-Tyrant_Sucitto.pdf
===
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Forwarded from Buddha
Free Buddha Dharma ebook
Unseating the Inner Tyrant
By Ajahn Sucitto
With Dhamma practice one of the abiding insights is that although we encounter difficulties, struggles, and pain, the awareness that touches that feels bright. It's because practice is a matter of heart. If we love what we're doing we're prepared to engage with and meet pain and conflict. Just as you would if you were looking after someone who was ill and you had to put yourself out or clean up their mess – because you sincerely wish for their welfare, you felt good about doing all that. There's a palpable quality of feeling good because the quality of your intent was right.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/07/1902-Unseating-Inner-Tyrant_Sucitto.pdf
===
Unseating the Inner Tyrant
By Ajahn Sucitto
With Dhamma practice one of the abiding insights is that although we encounter difficulties, struggles, and pain, the awareness that touches that feels bright. It's because practice is a matter of heart. If we love what we're doing we're prepared to engage with and meet pain and conflict. Just as you would if you were looking after someone who was ill and you had to put yourself out or clean up their mess – because you sincerely wish for their welfare, you felt good about doing all that. There's a palpable quality of feeling good because the quality of your intent was right.
Free download available:
https://www.lotuslibrary.com/wp-content/uploads/2024/07/1902-Unseating-Inner-Tyrant_Sucitto.pdf
===
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Chapter 25
Bhikkhu Vagga
The Bhikkhu Or The Mendicant
(Text and Translation by Ven. Nàrada)
1. Cakkhunà samvaro sàdhu
sàdhu sotena samvaro
Ghàuena samvaro sàdhu
sàdhu jivhàya samvaro. 360.
2. Kàyena samvaro sàdhu
sàdhu vàcàya samvaro
Manasà samvaro sàdhu
sàdhu sabbattha samvaro
Sabbattha samvuto bhikkhu
sabbadukkhà pamuccati. 361.
GUARD THE SENSES
1. Good is restraint in the eye; good is restraint in the ear; good is restraint in the nose; good is restraint in the tongue. 360.
HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW
2. Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The bhikkhu, 1 restrained at all points, 2 is freed from sorrow. 361.
Story
Five monks each of whom was guarding one of the senses inquired of the Buddha which sense was the most difficult to restrain. Instead of answering the question directly the Buddha related a story from one of their past births to show that they had come to destruction because their senses were not guarded, and then He uttered these verses.
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===
Bhikkhu Vagga
The Bhikkhu Or The Mendicant
(Text and Translation by Ven. Nàrada)
1. Cakkhunà samvaro sàdhu
sàdhu sotena samvaro
Ghàuena samvaro sàdhu
sàdhu jivhàya samvaro. 360.
2. Kàyena samvaro sàdhu
sàdhu vàcàya samvaro
Manasà samvaro sàdhu
sàdhu sabbattha samvaro
Sabbattha samvuto bhikkhu
sabbadukkhà pamuccati. 361.
GUARD THE SENSES
1. Good is restraint in the eye; good is restraint in the ear; good is restraint in the nose; good is restraint in the tongue. 360.
HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW
2. Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The bhikkhu, 1 restrained at all points, 2 is freed from sorrow. 361.
Story
Five monks each of whom was guarding one of the senses inquired of the Buddha which sense was the most difficult to restrain. Instead of answering the question directly the Buddha related a story from one of their past births to show that they had come to destruction because their senses were not guarded, and then He uttered these verses.
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https://t.me/lorddivinebuddha
===
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Manopubbangama dhamma
manosettha manomaya
manasa ce pasannena
bhasati va karoti va
tato nam sukha manveti
chayava anapayini.
All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
Dhammapada Verse 2 : Matthakundali Vatthu
manosettha manomaya
manasa ce pasannena
bhasati va karoti va
tato nam sukha manveti
chayava anapayini.
All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
Dhammapada Verse 2 : Matthakundali Vatthu
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3. Hatthasaññato pàdasaññato
vàcàya saññato saññatuttamo
Ajjhattarato samàhito
eko santusito tam àhu bhikkhum. 362.
THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU
3. He who is controlled in hand, in foot, in speech, and in the highest (i.e., the head); he who delights in meditation, 3 and is composed; he who is alone, and is contented - him they call a bhikkhu. 362.
Story
A monk killed a flying swan by hitting it in the eye with a stone. The Buddha, advising him, explained the state of a bhikkhu.
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
vàcàya saññato saññatuttamo
Ajjhattarato samàhito
eko santusito tam àhu bhikkhum. 362.
THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU
3. He who is controlled in hand, in foot, in speech, and in the highest (i.e., the head); he who delights in meditation, 3 and is composed; he who is alone, and is contented - him they call a bhikkhu. 362.
Story
A monk killed a flying swan by hitting it in the eye with a stone. The Buddha, advising him, explained the state of a bhikkhu.
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
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Free Buddha dharma ebook
Kamma in Buddhism
BUDDHADASA BHIKKHU
“To be beyond kamma seems incredible to most people; they may consider it a deception or a huckster’s trick. Nonetheless, it really is possible if we take the Buddha as our True and Noble Friend. This will help us in practicing the complete set of ten aspects of rightness (sammatta): the noble eightfold path plus right insight knowledge and right liberation in accordance with the law of specific conditionality (idappaccayatā). In such practice, there is no foolish feeling that leads to desire for the various results of kamma (actions).”
Free download available:
https://www.suanmokkh.org/system/books/files/000/000/089/original/Buddhadas-Kamma-in-buddhism.pdf
===
Kamma in Buddhism
BUDDHADASA BHIKKHU
“To be beyond kamma seems incredible to most people; they may consider it a deception or a huckster’s trick. Nonetheless, it really is possible if we take the Buddha as our True and Noble Friend. This will help us in practicing the complete set of ten aspects of rightness (sammatta): the noble eightfold path plus right insight knowledge and right liberation in accordance with the law of specific conditionality (idappaccayatā). In such practice, there is no foolish feeling that leads to desire for the various results of kamma (actions).”
Free download available:
https://www.suanmokkh.org/system/books/files/000/000/089/original/Buddhadas-Kamma-in-buddhism.pdf
===
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Free Buddha dharma ebook
Kamma in Buddhism
BUDDHADASA BHIKKHU
“To be beyond kamma seems incredible to most people; they may consider it a deception or a huckster’s trick. Nonetheless, it really is possible if we take the Buddha as our True and Noble Friend. This will help us in practicing the complete set of ten aspects of rightness (sammatta): the noble eightfold path plus right insight knowledge and right liberation in accordance with the law of specific conditionality (idappaccayatā). In such practice, there is no foolish feeling that leads to desire for the various results of kamma (actions).”
Free download available:
https://www.suanmokkh.org/system/books/files/000/000/089/original/Buddhadas-Kamma-in-buddhism.pdf
===
Kamma in Buddhism
BUDDHADASA BHIKKHU
“To be beyond kamma seems incredible to most people; they may consider it a deception or a huckster’s trick. Nonetheless, it really is possible if we take the Buddha as our True and Noble Friend. This will help us in practicing the complete set of ten aspects of rightness (sammatta): the noble eightfold path plus right insight knowledge and right liberation in accordance with the law of specific conditionality (idappaccayatā). In such practice, there is no foolish feeling that leads to desire for the various results of kamma (actions).”
Free download available:
https://www.suanmokkh.org/system/books/files/000/000/089/original/Buddhadas-Kamma-in-buddhism.pdf
===
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Forwarded from Words of the Buddha
Kammā Vācanā: Asking for Forgiveness
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me bhante, Bhūri-pañña tathāgata
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me dhamma, Sanditthika akālika.
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me saṅgha, puññak-kettaṁ anuttara.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Bhante, perfect One of vast wisdom.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Dhamma, visible and unaffected by time.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Sangha, supreme field of merit.
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me bhante, Bhūri-pañña tathāgata
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me dhamma, Sanditthika akālika.
Kāyena vācā cittena, pamādena mayā kataṁ
Accayaṁ khama me saṅgha, puññak-kettaṁ anuttara.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Bhante, perfect One of vast wisdom.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Dhamma, visible and unaffected by time.
If, due to negligence, I have done some wrong, by body, speech, or mind,
Forgive me of that offense, O Sangha, supreme field of merit.
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I have heard that the Blessed One was staying near Savatthi. Then a certain devata went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, how you crossed over the flood."
"I crossed over the flood without pushing forward, without staying in place."
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
[The devata:]
At long last I see
a brahman, totally unbound,
who without pushing forward,
without staying in place,
has crossed over the entanglements of the world.
That is what the devata said. The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him — keeping him to her right — and then vanished right there.
Partial excerpts from SN 1.1 : Ogha-tarana Sutta
"I crossed over the flood without pushing forward, without staying in place."
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
[The devata:]
At long last I see
a brahman, totally unbound,
who without pushing forward,
without staying in place,
has crossed over the entanglements of the world.
That is what the devata said. The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him — keeping him to her right — and then vanished right there.
Partial excerpts from SN 1.1 : Ogha-tarana Sutta
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