Forwarded from Buddha Dharma books
Free Buddhism ebook
We Are All Translators
By Ajahn Munindo
Buddhist contemplations on: form and spirit, trust and belief, goal oriented practice, source oriented practice, formal and daily-life practice, knowing for yourself, wilfulness and relaxation, precepts, creativity, and other things…
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/08/14/we-are-all-translators-2021-08-11.pdf
===
We Are All Translators
By Ajahn Munindo
Buddhist contemplations on: form and spirit, trust and belief, goal oriented practice, source oriented practice, formal and daily-life practice, knowing for yourself, wilfulness and relaxation, precepts, creativity, and other things…
Free download here:
https://cdn.amaravati.org/wp-content/uploads/2021/08/14/we-are-all-translators-2021-08-11.pdf
===
✍1👏1💯1
Forwarded from Words of the Buddha
So I have heard. At Sāvatthī.
“Mendicants, form, feeling, perception, choices, and consciousness are impermanent.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
SN 22.12 : Aniccasutta
“Mendicants, form, feeling, perception, choices, and consciousness are impermanent.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
SN 22.12 : Aniccasutta
👏2🔥1🙏1👌1🕊1
18. Vassikà viya pupphàni
maddavàni pamuñcati
Evam ràgañ ca dosañ ca
vippamuñcetha bhikkhavo. 377.
CAST OFF LUST AND HATRED
18. As the jasmine creeper sheds its withered flowers, even so, O bhikkhus, should you totally cast off lust and hatred. 377.
Story
Some monks, observing the falling of some withered jasmine flowers, were stimulated to practise meditation more strenuously. The Buddha, perceiving them, projected an image of Himself before them and uttered this verse.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
===
maddavàni pamuñcati
Evam ràgañ ca dosañ ca
vippamuñcetha bhikkhavo. 377.
CAST OFF LUST AND HATRED
18. As the jasmine creeper sheds its withered flowers, even so, O bhikkhus, should you totally cast off lust and hatred. 377.
Story
Some monks, observing the falling of some withered jasmine flowers, were stimulated to practise meditation more strenuously. The Buddha, perceiving them, projected an image of Himself before them and 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
Free Buddha Dharma ebook
Tapussa and Bhallika the Buddha’s First Disciple
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/tapussa-and-bhallika-the-buddhas-first-disciple/
===
Tapussa and Bhallika the Buddha’s First Disciple
By Bhante Shravasti Dhammika
Free download available:
https://budblooms.org/tapussa-and-bhallika-the-buddhas-first-disciple/
===
⚡1❤1👍1🙏1
Free Buddha Dharma ebook
Tapussa and Bhallika the Buddha’s First Disciple
By Bhante Shravasti Dhammika
In the Mahavacchagotta Sutta of the Majjhima Nikaya the Buddha mentioned that he had many thousands of disciples, a good number of whom had attained one or another of the stages leading to enlightenment. However, the Buddha’s first disciples were the merchants Tapussa and Bhallika. During the Buddha’s fourth week at Uruvela, now called Bodh Gaya, these two men happened to be passing the outskirts of the village and saw him quietly meditating there. Impressed his serene looks and the aura of peace around him they approached him with an offering of barley gruel and honey balls. When the Buddha had finished eating the merchants asked if they could take refuge in him, i.e. become his disciples, and his Dhamma.
Free download available:
https://budblooms.org/tapussa-and-bhallika-the-buddhas-first-disciple/
===
Tapussa and Bhallika the Buddha’s First Disciple
By Bhante Shravasti Dhammika
In the Mahavacchagotta Sutta of the Majjhima Nikaya the Buddha mentioned that he had many thousands of disciples, a good number of whom had attained one or another of the stages leading to enlightenment. However, the Buddha’s first disciples were the merchants Tapussa and Bhallika. During the Buddha’s fourth week at Uruvela, now called Bodh Gaya, these two men happened to be passing the outskirts of the village and saw him quietly meditating there. Impressed his serene looks and the aura of peace around him they approached him with an offering of barley gruel and honey balls. When the Buddha had finished eating the merchants asked if they could take refuge in him, i.e. become his disciples, and his Dhamma.
Free download available:
https://budblooms.org/tapussa-and-bhallika-the-buddhas-first-disciple/
===
👏1💯1🏆1
Forwarded from Words of the Buddha
Ulun Danu Tamblingan water temple, Lake Tamblingan, Bali, Indonesia during dry season. Ulun Danu = lakeshore, Tamblingan = heal the soul/ awareness. A place by the lakeside to heal the soul.
🎄2🍓1👻1
"How should we act, Lord, respecting the body of the Tathagata?"
"Do not hinder yourselves, Ananda, to honor the body of the Tathagata... At a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."
Partial excerpt from DN 16 : Maha-parinibbana Sutta
"Do not hinder yourselves, Ananda, to honor the body of the Tathagata... At a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."
Partial excerpt from DN 16 : Maha-parinibbana Sutta
⚡1🙏1👌1🏆1😇1
19. Santakàyo santavàco
santavà susamàhito
Vantalokàmiso bhikkhu
upasanto' ti vuccati. 378.
HE IS PEACEFUL WHO IS FREE FROM ALL WORLDLY THINGS
19. The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things, is truly called a "peaceful one". 378.
Story
A monk was very calm and quiet and his composed demeanour attracted the attention of the other monks. The Buddha, hearing of his exemplary behaviour, advised the monks to emulate him and uttered this verse.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://t.me/ajahnchah_buddhism
===
santavà susamàhito
Vantalokàmiso bhikkhu
upasanto' ti vuccati. 378.
HE IS PEACEFUL WHO IS FREE FROM ALL WORLDLY THINGS
19. The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things, is truly called a "peaceful one". 378.
Story
A monk was very calm and quiet and his composed demeanour attracted the attention of the other monks. The Buddha, hearing of his exemplary behaviour, advised the monks to emulate him and 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💯1
Forwarded from Words of the Buddha
Dhammapada Verses 54 and 55
Anandattherapanha Vatthu
Na pupphagandho pativatameti
na candanam tagara mallika va
satanca gandho pativatameti
sabba disa sappuriso pavayati.
Cadanam tagaram vapi
uppalam atha vassiki
etesam gandhajatanam
silagandho anuttaro.
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika); but the scent of virtue surpasses all scents.
Anandattherapanha Vatthu
Na pupphagandho pativatameti
na candanam tagara mallika va
satanca gandho pativatameti
sabba disa sappuriso pavayati.
Cadanam tagaram vapi
uppalam atha vassiki
etesam gandhajatanam
silagandho anuttaro.
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika); but the scent of virtue surpasses all scents.
🕊2🙏1🐳1🍓1🎄1
As a water-drop on lotus plant,
as water does not stain a lotus flower,
even so the sage is never stained
by seen, heard, or whatever’s cognized.
Certainly the wise do not conceive
upon the seen, the heard, and cognized,
nor wish for purity through another,
for they are not attached nor yet displeased.
Partial excerpts from Snp 4.6 : Jara Sutta
Image: Red Lotus Lake (Talay Bua Daeng), Udon Thani, Thailand.
as water does not stain a lotus flower,
even so the sage is never stained
by seen, heard, or whatever’s cognized.
Certainly the wise do not conceive
upon the seen, the heard, and cognized,
nor wish for purity through another,
for they are not attached nor yet displeased.
Partial excerpts from Snp 4.6 : Jara Sutta
Image: Red Lotus Lake (Talay Bua Daeng), Udon Thani, Thailand.
⚡1❤1🙏1🍓1
Forwarded from Words of the Buddha
The Experience of Insight, A Natural Unfolding by Joseph Goldstein
❤1👏1🆒1
Forwarded from Words of the Buddha
Liberation Through Non-Clinging Across Buddhist Traditions
How approaches from different Buddhist traditions can complement and support each other on the path to awakening
By Joseph Goldstein
Part 1 of 3
Other Paths of Practice that Cultivate Nonduality
Many paths of practice may not explicitly emphasize nonduality, yet may lead to that understanding, even if it is described as “selflessness” or “emptiness of self.” Although the explicit term nonduality gained prominence in early Mahayana Prajnaparamita texts (1st century BCE–1st century CE), several hundred years after the Buddha lived, the experience it points to is already present in the well-known Bahiya Sutta from the Pali canon:
Then, Bahiya, you should train yourself thus:
In the seen there will be merely the seen;
in the heard, merely the heard;
in the sensed, merely the sensed;
in the cognized, merely the cognized.
That is how you should train yourself.
When, Bahiya, for you in the seen there is merely the seen . . .
then, Bahiya, you will not be with that.
When you are not with that, you will not be in that,
When you are not in that,
then you will be neither here nor beyond nor in between the two.
Just this is the end of suffering.
Perhaps the term selflessness, then, more clearly reflects what the state of liberative nonduality reveals.
Right Effort
This raises interesting questions about different modes of practice. H.H. the Dalai Lama has recounted how even Milarepa, one of the greatest Tibetan yogis, faced tremendous difficulties and needed arduous effort over many years to attain complete enlightenment. In vipassana practice, significant emphasis is placed on mindfulness of the body, as it is the first of the four foundations of mindfulness the Buddha declared to be the direct path to awakening. Some teachers in this tradition emphasize the importance of strong effort to penetrate the object of meditation as a means of going beyond our conceptual understanding of it. However, this strong effort can sometimes reinforce the sense of someone actively exerting that effort.
Effortless Awareness
But even within methods that emphasize strong effort, proper practice naturally leads to a state of effortless awareness. From this state, the mind can open to what is called “gaining the vision of the dharma,” or the “opening of the dharma eye.” That marks the point at which the belief in self has been completely uprooted.
A salient point emerges here in both vipassana and explicitly nondual practices: how to rest in effortless awareness (however we arrive there) without identifying with that awareness, without making awareness the home of self, the last hold-out of “I.” Sometimes awareness feels boundless and centerless, yet this too can mask a subtle identification with self. Even in this wonderfully expansive state, there can be a subtle identification with awareness or a faint sense of someone experiencing it.
Mahasi Sayadaw, a renowned vipassana meditation master of the 20th century, highlighted one aspect of this in his talk “The Purification and Progress of Insight”:
At times there is nothing to note, with the body disappearing and the sense of touch lost. However, at this moment, knowing consciousness is still apparent. In the very clear, open space of the sky there remains only one very clear, blissful consciousness, which is very clear beyond comparison and very blissful. The yogi tends to delight in such clear, blissful consciousness. But this consciousness is not going to stay permanent. . . . It has to be noticed as “knowing, knowing.”
We see the same caution about identification with awareness in Dzogchen and other nondual traditions as well. In Dzogchen and Mahamudra, although using different terminology, the fundamental nature of mind is expressed as the union of clarity and emptiness. Thrangu Rinpoche observed that the nature of mind is sometimes obscured because the clarity aspect (knowing) obscures the emptiness aspect.
How approaches from different Buddhist traditions can complement and support each other on the path to awakening
By Joseph Goldstein
Part 1 of 3
Other Paths of Practice that Cultivate Nonduality
Many paths of practice may not explicitly emphasize nonduality, yet may lead to that understanding, even if it is described as “selflessness” or “emptiness of self.” Although the explicit term nonduality gained prominence in early Mahayana Prajnaparamita texts (1st century BCE–1st century CE), several hundred years after the Buddha lived, the experience it points to is already present in the well-known Bahiya Sutta from the Pali canon:
Then, Bahiya, you should train yourself thus:
In the seen there will be merely the seen;
in the heard, merely the heard;
in the sensed, merely the sensed;
in the cognized, merely the cognized.
That is how you should train yourself.
When, Bahiya, for you in the seen there is merely the seen . . .
then, Bahiya, you will not be with that.
When you are not with that, you will not be in that,
When you are not in that,
then you will be neither here nor beyond nor in between the two.
Just this is the end of suffering.
Perhaps the term selflessness, then, more clearly reflects what the state of liberative nonduality reveals.
Right Effort
This raises interesting questions about different modes of practice. H.H. the Dalai Lama has recounted how even Milarepa, one of the greatest Tibetan yogis, faced tremendous difficulties and needed arduous effort over many years to attain complete enlightenment. In vipassana practice, significant emphasis is placed on mindfulness of the body, as it is the first of the four foundations of mindfulness the Buddha declared to be the direct path to awakening. Some teachers in this tradition emphasize the importance of strong effort to penetrate the object of meditation as a means of going beyond our conceptual understanding of it. However, this strong effort can sometimes reinforce the sense of someone actively exerting that effort.
Effortless Awareness
But even within methods that emphasize strong effort, proper practice naturally leads to a state of effortless awareness. From this state, the mind can open to what is called “gaining the vision of the dharma,” or the “opening of the dharma eye.” That marks the point at which the belief in self has been completely uprooted.
A salient point emerges here in both vipassana and explicitly nondual practices: how to rest in effortless awareness (however we arrive there) without identifying with that awareness, without making awareness the home of self, the last hold-out of “I.” Sometimes awareness feels boundless and centerless, yet this too can mask a subtle identification with self. Even in this wonderfully expansive state, there can be a subtle identification with awareness or a faint sense of someone experiencing it.
Mahasi Sayadaw, a renowned vipassana meditation master of the 20th century, highlighted one aspect of this in his talk “The Purification and Progress of Insight”:
At times there is nothing to note, with the body disappearing and the sense of touch lost. However, at this moment, knowing consciousness is still apparent. In the very clear, open space of the sky there remains only one very clear, blissful consciousness, which is very clear beyond comparison and very blissful. The yogi tends to delight in such clear, blissful consciousness. But this consciousness is not going to stay permanent. . . . It has to be noticed as “knowing, knowing.”
We see the same caution about identification with awareness in Dzogchen and other nondual traditions as well. In Dzogchen and Mahamudra, although using different terminology, the fundamental nature of mind is expressed as the union of clarity and emptiness. Thrangu Rinpoche observed that the nature of mind is sometimes obscured because the clarity aspect (knowing) obscures the emptiness aspect.
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
👌1🤝1🆒1
Forwarded from Words of the Buddha
Mingyur Rinpoche elaborated on this, emphasizing that the teaching in both is not to reify the awareness as self nor to perceive objects as having independent, substantial existence. Khyentse Rinpoche makes the same point: “Those who cling to the lucid or to the void aspect of the mind are caught in dualistic attachment to subject and object.”
In any instruction to rest in awareness, we need to understand that awareness implies recognizing its empty nature as well as its lucid aspect—and not getting attached to emptiness is equally important. Nagarjuna, one of the greatest of the Indian adepts, warns that even the view of emptiness can become a trap when grasped as a view. He writes, “It is sad to see those who mistakenly believe in material, concrete reality, but far more pitiful are those who are attached to emptiness.”
The question then arises: How do we cut through this subtle identification with the knowing capacity of mind, with awareness itself? At one point in my practice, a simple linguistic shift became a pathway for cutting through this identification. By changing how we language our experience (even silently to ourselves) from the active voice to the passive voice, we can settle effortlessly into a receptive, selfless mode.
For example, we usually think of what we’re doing in the active voice: “I’m moving, I’m thinking, I’m hearing.” In the passive voice, this might become: “Movement being known, thought being known, sounds being known.” This shift is striking because the “I” is no longer the subject of the action. Instead, things simply arise and are known effortlessly without a sense of self. As the Austrian philosopher Ludwig Wittgenstein noted, much philosophy is “a shadow cast by grammar”; our language habits easily conjure a “self” behind experience.
The Buddha gave a succinct and powerful teaching on this in his discourse, The All. In this sutta, he described the totality of our experience in just six concise phrases: “the eye and visible objects, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, the mind and mental phenomena.” By being mindful of these six categories as being known, we gain glimpses—and sometimes sustained experiences—of selflessness, of empty phenomena rolling on.
To deepen this experience of selflessness, we can then ask the simple yet profound question: Known by what? In meditation, as different sounds arise, I may ask myself, Can I find what’s knowing this sound? The sound is being known—but by what? There’s nothing to find. And yet, as the Tibetan Dzogchen master Tulku Urgyen remarked, in searching for awareness, “the not finding is the finding.” This inquiry helps dissolve the subtle identification with the knowing itself, which, when unnoticed, perpetuates the felt sense of a knower.
Even after these transformative insights arise, the path continues. The 12th-century Korean Zen Master Chinul expressed this in his teachings on sudden awakening and gradual cultivation:
Although we have awakened to original nature, beginningless habit energies are extremely difficult to remove suddenly. Hindrances are formidable and habits are deeply ingrained. So how could you neglect gradual cultivation simply because of one moment of awakening? After awakening, you must constantly be on your guard. If deluded thoughts suddenly appear, do not follow after them. Then and only then will your practice reach completion.
Chinul’s follow-up reminder is equally vital:
Although you must cultivate further, you have already awakened suddenly to the fact that deluded thoughts are originally void and the mind’s nature is originally pure.
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
In any instruction to rest in awareness, we need to understand that awareness implies recognizing its empty nature as well as its lucid aspect—and not getting attached to emptiness is equally important. Nagarjuna, one of the greatest of the Indian adepts, warns that even the view of emptiness can become a trap when grasped as a view. He writes, “It is sad to see those who mistakenly believe in material, concrete reality, but far more pitiful are those who are attached to emptiness.”
The question then arises: How do we cut through this subtle identification with the knowing capacity of mind, with awareness itself? At one point in my practice, a simple linguistic shift became a pathway for cutting through this identification. By changing how we language our experience (even silently to ourselves) from the active voice to the passive voice, we can settle effortlessly into a receptive, selfless mode.
For example, we usually think of what we’re doing in the active voice: “I’m moving, I’m thinking, I’m hearing.” In the passive voice, this might become: “Movement being known, thought being known, sounds being known.” This shift is striking because the “I” is no longer the subject of the action. Instead, things simply arise and are known effortlessly without a sense of self. As the Austrian philosopher Ludwig Wittgenstein noted, much philosophy is “a shadow cast by grammar”; our language habits easily conjure a “self” behind experience.
The Buddha gave a succinct and powerful teaching on this in his discourse, The All. In this sutta, he described the totality of our experience in just six concise phrases: “the eye and visible objects, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, the mind and mental phenomena.” By being mindful of these six categories as being known, we gain glimpses—and sometimes sustained experiences—of selflessness, of empty phenomena rolling on.
To deepen this experience of selflessness, we can then ask the simple yet profound question: Known by what? In meditation, as different sounds arise, I may ask myself, Can I find what’s knowing this sound? The sound is being known—but by what? There’s nothing to find. And yet, as the Tibetan Dzogchen master Tulku Urgyen remarked, in searching for awareness, “the not finding is the finding.” This inquiry helps dissolve the subtle identification with the knowing itself, which, when unnoticed, perpetuates the felt sense of a knower.
Even after these transformative insights arise, the path continues. The 12th-century Korean Zen Master Chinul expressed this in his teachings on sudden awakening and gradual cultivation:
Although we have awakened to original nature, beginningless habit energies are extremely difficult to remove suddenly. Hindrances are formidable and habits are deeply ingrained. So how could you neglect gradual cultivation simply because of one moment of awakening? After awakening, you must constantly be on your guard. If deluded thoughts suddenly appear, do not follow after them. Then and only then will your practice reach completion.
Chinul’s follow-up reminder is equally vital:
Although you must cultivate further, you have already awakened suddenly to the fact that deluded thoughts are originally void and the mind’s nature is originally pure.
===
Words of the Buddha channel:
https://t.me/wordsofbuddha
===
Telegram
Words of the Buddha
Daily teachings of Buddha Dharma
✍1🥰1🙏1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Mountain Dhamma
A Collection of Dhamma Talks by Ajahn Suchart Abijhato
Mountain Dhamma is a well-known book by the highly respected Thai Forest monk Phra Ajahn Suchart Abhijāto. It is a compiled collection of his insightful Dhamma talks and Q&A sessions focused on core Buddhist meditation practices, developing wisdom, and training the mind to overcome mental defilements. The book reflects the classic, direct style of the Thai Forest Tradition. Rather than focusing on heavy intellectual or scriptural study, it emphasizes practical, everyday mental cultivation.
Free download available:
https://drive.google.com/file/d/15MNiCNA8Bt5sGnbkryjIKA2bgvgIEWjL/view?usp=drive_link
===
Mountain Dhamma
A Collection of Dhamma Talks by Ajahn Suchart Abijhato
Mountain Dhamma is a well-known book by the highly respected Thai Forest monk Phra Ajahn Suchart Abhijāto. It is a compiled collection of his insightful Dhamma talks and Q&A sessions focused on core Buddhist meditation practices, developing wisdom, and training the mind to overcome mental defilements. The book reflects the classic, direct style of the Thai Forest Tradition. Rather than focusing on heavy intellectual or scriptural study, it emphasizes practical, everyday mental cultivation.
Free download available:
https://drive.google.com/file/d/15MNiCNA8Bt5sGnbkryjIKA2bgvgIEWjL/view?usp=drive_link
===
👌2🎉1🕊1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Mountain Dhamma
A Collection of Dhamma Talks by Ajahn Suchart Abijhato
Mountain Dhamma is a well-known book by the highly respected Thai Forest monk Phra Ajahn Suchart Abhijāto. It is a compiled collection of his insightful Dhamma talks and Q&A sessions focused on core Buddhist meditation practices, developing wisdom, and training the mind to overcome mental defilements. The book reflects the classic, direct style of the Thai Forest Tradition. Rather than focusing on heavy intellectual or scriptural study, it emphasizes practical, everyday mental cultivation.
Free download available:
https://drive.google.com/file/d/15MNiCNA8Bt5sGnbkryjIKA2bgvgIEWjL/view?usp=drive_link
===
Mountain Dhamma
A Collection of Dhamma Talks by Ajahn Suchart Abijhato
Mountain Dhamma is a well-known book by the highly respected Thai Forest monk Phra Ajahn Suchart Abhijāto. It is a compiled collection of his insightful Dhamma talks and Q&A sessions focused on core Buddhist meditation practices, developing wisdom, and training the mind to overcome mental defilements. The book reflects the classic, direct style of the Thai Forest Tradition. Rather than focusing on heavy intellectual or scriptural study, it emphasizes practical, everyday mental cultivation.
Free download available:
https://drive.google.com/file/d/15MNiCNA8Bt5sGnbkryjIKA2bgvgIEWjL/view?usp=drive_link
===
💯1🎃1