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BUDDHA or Enlightened One — literally “Knower”, “Understander”, or “Awakened One” — is the honorific name given to the Indian Sage, Gotama, who discovered and proclaimed to the world the Law of Deliverance, known to the West by the name of Buddhism.
A wise on does not
conceal anything, and
there is nothing they
hold on to.
Without acquisitiveness
or envy, they remain
unobtrusive; they have
no disdain or insult
for anyone.
-Purabheda Sutta
The Buddha on
The Eight
Worldly Winds:
“Praise and
blame,
recognition and
disregard, gain
and loss,
pleasure and
sorrow come
and go like the
wind. Rest like a
giant tree in the
midst of them
all.”
Fear is born from arming oneself.
Just see how mwny people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:
– The Buddha
Attadanda Sutta
There is no fear for
someone who is
awake, whose mind
is uncontaminated
by craving,
and is unperplexed,
and who has given up
vice and virtue
Though you may live a hundred years
unethical and unintegrated,
better is one single day
lived ethically and absorbed
(in higher meditative states.-the Buddha
For long-term benefit and happiness
Train yourself:
‘Even though I may be afflicted in body, my mind will be unafflicted.’
That is how you should train yourself.”
A well-instructed disciple has regard for noble ones and is well-versed and disciplined in their Dhamma; has regard for men of integrity and is well-versed and disciplined in their Dhamma – his form changes and alters, but he does not fall into sorrow, lamentation, pain, distress, or despair over its change and alteration.”
To Two brahmans -120 years old –
Do meritorious deeds that bring bliss.
Make merit while alive.
When the world is on fire with aging and death, one should salvage [future wealth] by giving:”
“Moral conduct serves one well till old age.
Sradda if well-established, serves one well.
Knowledge is a precious treasure for man.
The merit of good actions is difficult for thieves to take away.”
A person abandons what he construes as mine. – Buddha
As a water bead on a lotus leaf does not adhere, so the sage does not adhere. – Buddha
A wise man is not deluded by what is perceived. – Buddha
Try and stick to right livelihood, right effort, right mindfulness, right concentration, as aging is stressful. – Buddha
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Buddha’s words have Power
A wise person’s mindfulness
holds them poised in
constant equanimity where
arrogance is impossible;
they make no comparison
with the rest of the world
as ‘superior’, ‘inferior’
or ‘equal’.
-Purabheda Sutta
Maturity is
learning to walk
away from people
and situations that
threaten your
peace of mind,
self-respect,
values, morals,
or self worth.
Forgive others.
Not because they
deserve forgiveness,
byt because you
deserve peace.
There are three
solutions to every
problem:accept it,
change it, or leave it.
If you can’t accept it,
change it. If you can’t
change it, leave it.
If we do not include a
broader awareness in our
practice of mindfulness,
there can be a sense of
separation from the
world. Becoming more
aware of those around us
and our impact on others
is essential on the path
The Tipitaka — The Pali Canon 1
This is the collection of Pali language
texts, which form the doctrinal
foundation of Theravada Buddhism.
The Tipitaka and the post-canonical
Pali texts, ie. the Commentaries and
Chronicles, make up the complete
body of classical Therevada texts.
Vinaya Pitaka – The rules of conduct
governing the daily affairs within the
Sangha, for both monks and nuns.
Sutta Pitaka – The discourses attributed to the Buddha and a few of
his closest disciples.
Abhidhamma Pitaka – The doctrines
reworked and reorganised into an
investigation of mind and matter.
The Pali Canon, or the Tipitaka, consists of
the collection of three Pitakas:
The Sutta Pitaka, the Vinaya Pitaka and
the Abhidhamma Pitaka,
Although traditionally attributed to the
Buddha, the Abhidhamma Pitaka is generally
accepted to be the work of later scholar
monks who re-organised and tabulated His
teachings into this set of 7 books
The Sutta Pitaka
1. The Digha Nikaya -Collection of Long Discourses :
contains
34 suttas, some very lengthy, presenting a vivid picture of the
different aspects of life and thought at the Buddha’s time.
2.The Majjhima Nikaya – Collection of the Middle Length
Sayings : Contains 152 suttas and present teachings
with profound similies and examples.
3. The Samyutta Nikaya – Collection of Kindred Discourses :
This has 2,941 suttas, grouped into five parts, or vaggas.
4. The Anguttara Nikaya – Collection of the Gradual Sayings:
Contains as many as 2,38 small suttas arranged according
to the number of topics discussed, from one to eleven.
The Vinaya Pitaka
1. Parajka Pali – Major Offenses : The rues of discipline
concerning 49 major and minor offences and the penalties.
2. Pacittiya Pali – Major Offences : Deals with the remaining 178
sets of rules for Bhikkhus and Bhikkhunis.
3. Mahavagga Pali – Greater Section : This contains an account
of the period following the Buddha’s Awakening, His sermons
to the first five monks and some of His great disciples
joined the Sangha and attained Awakening. Also rules of
conduct and etiquette for Sangha.
4. Culavagga Pali – Lesser Section : More rules and proceedures
for institutional acts and functions.
Hunger is the worst kind of illness said the Buddha so
Let’s convert all our homes to show the Path for All Societies to Attain NIBBANA
Buddha’s words have Power
Awakened One ☝️ the Buddha’s 🤕 Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
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https://www.anquotes.com/buddha-quotes/
1.”We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”
2.“A disciplined mind brings happiness.”
3.“The
secret of health for both mind and body is not to mourn for the past,
nor to worry about the future, but to live the present moment wisely and
earnestly.”
4.”You can
search throughout the entire universe for someone who is more deserving
of your love and affection than you are yourself, and that person is not
to be found anywhere. You yourself, as much as anybody in the entire
universe deserve your love and affection.”
5. “Happiness will never come to those who fail to appreciate what they already have,”
6. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”
7. “The past is already gone, the future is not yet here. There’s only one moment for you to live.”
8.
“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it, unless it agrees with your own reason and your
own common sense.”
9.
“Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.”
10. “Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.”
11. “You will not be punished for your anger, you will be punished by your anger.”
12.
“What is evil? Killing is evil, lying is evil, slandering is evil,
abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to
false doctrine is evil; all these things are evil. And what is the root
of evil? Desire is the root of evil, illusion is the root of evil.”
13. “When you realize how perfect everything is you will tilt your head back and laugh at the sky.”
14. “Delight in heedfulness! Guard well your thoughts!”
15. “Serenity comes when you trade expectations for acceptance.”
16. “Hatred does not cease by hatred, but only by love; this is the eternal rule.”
17. “It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”
18. “What you think, you become. What you feel, you attract. What you imagine, you create.”
19. “Holding on to anger is like drinking poison and expecting the other person to die.”
20. “Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.”
21. “All conditioned things are impermanent—when one sees this with wisdom, one turns away from suffering.”
22. “One is not called noble who harms living beings. By not harming living beings one is called noble.”
23. “Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.”
24. “Resolutely train yourself to attain peace.”
25. “Radiate boundless love towards the entire world.”
26. “Want what you have and you will always get what you want.”
27.
“Just as a mother would protect her only child with her life, even so
let one cultivate a boundless love towards all beings.”
28. “Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”
29.
“In a controversy the instant we feel anger we have already ceased
striving for the truth, and have begun striving for ourselves.”
30.
“To support mother and father, to cherish wife and children, and to be
engaged in peaceful occupation — this is the greatest blessing.”
31. “Suffering is wishing things were other than they are.”
32. “Do not judge yourself harshly. Without mercy for ourselves, we cannot love the world.”
33. “If your compassion does not include yourself, it is incomplete.”
34. “Awake. Be the witness of your thoughts. You are what observes, not what you observe.”
35. “When wishes are few, the heart is happy. When craving ends, there is peace.”
Quotes about Realizations and Insights
36. “If you light a lamp for somebody, it will also brighten your path.”
37. “Peace comes from within. Do not seek it without.”
38.
“All tremble at violence; all fear death. Putting oneself in the place
of another, one should not kill nor cause another to kill.”
39. “Work out your own salvation. Do not depend on others.”
40. “The only real failure in life is not to be true to the best one knows.”
Fear is born from arming oneself.
Just see how many people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:
Seeing creatures flopping around,
Like fish in water too shallow,
So hostile to one another!
— Seeing this, I became afraid.
This world completely lacks essence;
It trembles in all directions.
I longed to find myself a place
Unscathed — but I could not see it.
Seeing people locked in conflict,
I became completely distraught.
But then I discerned here a thorn
— Hard to see — lodged deep in the heart.
It’s only when pierced by this thorn
That one runs in all directions.
So if that thorn is taken out —
one does not run, and settles down.
…
Who here has crossed over desires,
the world’s bond, so hard to get past,
he does not grieve, she does not mourn.
His stream is cut, she’s all unbound.
What went before — let go of that!
All that’s to come — have none of it!
Don’t hold on to what’s in between,
And you’ll wander fully at peace.
For whom there is no “I-making”
All throughout the body and mind,
And who grieves not for what is not
Is undefeated in the world.
For whom there is no “this is mine”
Nor anything like “that is theirs”
Not even finding “self-ness,” he
Does not grieve at “I have nothing.”
Thus,
monks, the Tathāgata does not conceive an [object] seen when seeing
what is to be seen. He does not conceive an unseen. He does not conceive
a to-be-seen. He does not conceive a seer.
He does not conceive
an [object] heard when hearing what is to be heard. He does not conceive
an unheard. He does not conceive a to-be-heard. He does not conceive a
hearer.
He does not conceive an [object] sensed when sensing what
is to be sensed. He does not conceive an unsensed. He does not conceive
a to-be-sensed. He does not conceive a senser.
He does not
conceive an [object] known when knowing what is to be known. He does not
conceive an unknown. He does not conceive a to-be-known. He does not
conceive a knower.
Thus, monks, the Tathagata — being the same
with regard to all phenomena that can be seen, heard, sensed, &
cognized — is ‘Such.’ And I tell you: There’s no other ‘Such’ higher or
more sublime.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then
the Venerable Sāriputta approached the Blessed One and said to him:
“Bhante, I have completed the rains residence at Sāvatthī. I want to
make a tour of the countryside.”
“You may go, Sāriputta, at your own convenience.”
Then
the Venerable Sāriputta rose from his seat, paid homage to the Blessed
One, circumambulated him keeping the right side toward him, and
departed.
Then, not long after the Venerable Sāriputta had left, a certain monk said to the Blessed One:
“Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.”
Then
the Blessed One addressed a certain monk: “Go, monk, call Sāriputta.’’’
“Yes, Bhante,” that monk replied. Then he approached the Venerable
Sāriputta and said:
“The Teacher is calling you, friend Sāriputta.’’
“Yes, friend,” the Venerable Sāriputta replied.
Now
on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda
took a key and wandered from dwelling to dwelling, calling out: “Come forth, venerables! Come forth, venerables! Now Sāriputta will roar his Lion’s roar in the presence of the Blessed One!”
Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side.
The
Blessed One said to him: “Sāriputta, one of your fellow monks has
complained that you struck him and then set out on tour without
apologizing.”
(1) “Bhante, one who has not established
mindfulness of the body might strike a fellow monk and then set out on
tour without apologizing. Just as they throw pure and impure things on
the earth — feces, urine, spittle, pus, and blood — yet the earth is not
repelled, humiliated, or disgusted because of this; so too, Bhante, I
dwell with a mind like the earth, vast, exalted, and measureless,
without enmity and ill will.
(2) “Bhante, one who has not
established mindfulness of the body might strike a fellow monk and then
set out on tour without apologizing. Just as they wash pure and impure
things in water — feces, urine, spittle, pus, and blood — yet the water
is not repelled, humiliated, or disgusted because of this; so too,
Bhante, I dwell with a mind like water — vast, exalted, and measureless,
without enmity and ill will.
(3) “Bhante, one…… Just as fire
burns pure and impure things — feces, urine, spittle, pus, and blood —
yet the fire is not repelled, humiliated, or disgusted because of this;
so too, Bhante, I dwell with a mind like fire — vast, exalted, and
measureless, without enmity and ill will.
(4) “Bhante, one……
Just as air blows upon pure and impure things — feces, urine, spittle,
pus, and blood — yet the air is not repelled, humiliated, or disgusted
because of this; so too, Bhante, I dwell with a mind like air — vast,
exalted, and measureless, without enmity and ill will.
(5)
“Bhante, one…… Just as a duster wipes off pure and impure things —
feces, urine, spittle, pus, and blood — yet the duster is not repelled,
humiliated, or disgusted because of this; so too, Bhante, I dwell with a
mind like a duster — vast, exalted, and measureless, without enmity and
ill will.
(6) “Bhante, one…… Just as an outcast boy or girl,
clad in rags and holding a vessel, enters a village or town with a
humble mind; so too, Bhante, I dwell with a mind like an outcast boy —
vast, exalted, and measureless, without enmity and ill will.
(7)
“Bhante, one…… Just as a bull with his horns cut, mild, well tamed
and well trained, wanders from street to street and from square to
square without hurting anyone with its feet or horns; so too, Bhante, I
dwell with a mind like that of a bull with horns cut — vast, exalted,
and measureless, without enmity and ill will.
(8) “Bhante,
one…… Just as a young woman or man would be repelled, humiliated,
and disgusted if the carcass of a snake, a dog, or a human being were
slung around their neck; so too, Bhante, I am repelled, humiliated, and
disgusted by this foul body.
(9) “Bhante, one……
Just
as a person might carry around a cracked and perforated bowl of liquid
fat that oozes and drips; so too, Bhante, I carry around this cracked
and perforated body that oozes and drips.
“Bhante, one who has not
established mindfulness of the body might strike a fellow monk here and
then set out on tour without apologizing.”
Then that accusing
monk rose from his seat, arranged his upper robe over one shoulder,
prostrated himself with his head at the Blessed One’s feet, and said to
the Blessed One: “Bhante, I have committed a transgression in that I so
foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta
on baseless grounds. Bhante, may the Blessed One accept my transgression
seen as a transgression for the sake of future restraint.”
“Surely,
monk, you have committed a transgression in that you so foolishly,
stupidly, and unskillfully slandered the Venerable Sāriputta on baseless
grounds.
But since you see your transgression as a transgression and
make amends for it in accordance with the Dhamma, we accept it. For it
is growth in the Noble One’s discipline that one sees one’s
transgression as a transgression, makes amends for it in accordance with
the Dhamma, and undertakes future restraint.”
The Blessed One then addressed the Venerable Sāriputta:
“Sāriputta, pardon this hollow man before his head splits into seven pieces right there.”
“I will pardon him, Bhante, if he asks me to pardon him.”
-(AN 9:11)☸️
“Bhikkhus,
one who seeks delight in the eye seeks delight in suffering. One who
seeks delight in suffering, I say, is not freed from suffering. One who
seeks delight in the ear … in the nose … in the tongue … in the body …
in the mind seeks delight in suffering. One who seeks delight in
suffering, I say, is not freed from suffering.
“One who does not
seek delight in the eye … in the mind does not seek delight in
suffering. One who does not seek delight in suffering, I say, is freed
from suffering.”
Monks,
I do not say that the attainment of gnosis is all at once. Rather, the
attainment of gnosis is after gradual training, gradual action, gradual
practice.
Buddha, MN 70
‘The
recognition of selflessness in what is unsatisfactory, monks, when
developed and cultivated, is of great fruit and benefit; it merges with
the death-free, has the death-free as its end.’ Thus it was said. In
reference to what was it said?
Monks, when a monk’s mind
frequently remains acquainted with the recognition of selflessness in
what is unsatisfactory, his mind is rid of “I-making” and “mine-making”
with regard to this conscious body and externally with regard to all
representations, and has transcended conceit, is at peace, and is well
liberated.
If, monks, when a monk’s mind frequently remains
acquainted with the recognition of selflessness in what is
unsatisfactory, his mind is not rid of “I-making” and “mine-making” with
regard to this conscious body and externally with regard to all
representations, and has not transcended conceit, is not at peace, and
is not well liberated, then he should know, ‘I have not developed the
recognition of selflessness in what is unsatisfactory, there is no
stepwise distinction in me, I have not obtained the strength of
development.’ In that way he is fully aware there. But if, monks, when a
monk’s mind frequently remains acquainted with the recognition of
selflessness in what is unsatisfactory, his mind is rid of “I-making”
and “mine-making” with regard to this conscious body and externally with
regard to all representations, and has transcended conceit, is at
peace, and is well liberated, then he should know, ‘I have developed the
recognition of selflessness in what is unsatisfactory, there is
stepwise distinction in me, I have obtained the strength of
development.’ In that way he is fully aware there.
‘The
recognition of selflessness in what is unsatisfactory, monks, when
developed and cultivated, is of great fruit and benefit; it merges with
the death-free, has the death-free as its end.’ Thus it was said. And in
reference to this it was said.
Buddha, AN 7.49 (Dutiyasaññā Sutta)
🪷The Buddha Teaches Five Ways of Removing Resentment
“Monks,
there are these five ways of removing resentment by which a monk should
entirely remove resentment when it has arisen toward anyone.
What five?
(1)
One should develop loving-kindness for the person one resents; in this
way one should remove the resentment toward that person.
(2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person.
(3)
One should develop equanimity toward the person one resents; in this
way one should remove the resentment toward that person.
(4) One
should disregard the person one resents and pay no attention to him; in
this way one should remove the resentment toward that person.
(5) One should apply the idea of the ownership of kamma to the person one resents, thus:
‘This
venerable one is the owner of his kamma, the heir of his kamma; he has
kamma as his origin, kamma as his relative, kamma as his resort; he will
be the heir of any kamma he does, good or bad.’ In this way one should
remove the resentment toward that person.
These are the five
ways of removing resentment by which a monk should entirely remove
resentment when it has arisen toward anyone.”
-(AN 5:161) ☸️
Then the courtiers asked, “What do you desire in giving your eyes?” repeating a stanza:
“Life, beauty, joy, or strength—what is the prize,
O king, which motive for your deed supplies?
Why should the king of Sivi-land supreme
For the next world’s sake thus give up his eyes?”
The king (The Bodhisatta) answered them in a stanza:
“In giving thus, not glory is my goal,
Not sons, not wealth, or kingdoms to control:
This is the good old way of holy men;
Of giving gifts enamoured is my soul.”
…
“Self-sacrifice in all men mortal living,
Of all things is most fine:
I sacrificed a mortal eye; and giving,
Received an eye divine.
Monks,
among these people, the Blessed One named Metteyya will appear in the
world—liberated, a fully enlightened Buddha, accomplished in true
knowledge and pure conduct, attainer of Nibbāna, knower of the world,
supreme trainer of beings, teacher of gods and humans, the most
generous, the most fortunate—just as I have appeared at present.
He
will realize with his own insight this world—with its gods, Māras and
Brahmās, this population with its recluses, gods and humans—and make it
known to others, just as I do at present. He will teach the Dhamma
that’s excellent in the beginning, excellent in the middle, and
excellent in the end, meaningful and well-phrased. And he will reveal a
spiritual practice that’s entirely perfect and pure, just as I do at
present. He will instruct thousands of monks, just as I instruct many
hundreds of monks at present.
Sakyamuni Buddha, Digha Nikaya 26
Do Harsh Words Win The Battle?
When
you get angry at an angry person, you just make things worse for
yourself. When you don’t get angry at an angry person, you win a battle
hard to win.
When you know that the other person is angry, if
you’re patient, mindful and calm, then you act for the good of both for
yourself and the other person.
Buddha, SN 7.3 Asundarika Sutta
My father is wisdom and my mother is voidness.
My country is the country of Dharma.
I am of no caste and no creed.
I am sustained by perplexity; and I am here to destroy lust, anger and sloth.
Associate with companions who are in harmony with the Dharma and who don’t promote disturbing emotions.
Keeping company with unwholesome friends, you cannot possibly avoid being influenced by their evil ways.
That is the root of going astray…
May all sentient beings be endowed with happiness!
May they all be separated from suffering and its causes!
May they be endowed with joy, free from suffering!
May they abide in equanimity, free from attachment or aversion.
Padmasambhava Guru Rinpoche, The Tibetan Book of the Dead
“If you want to judge other people, judge them by their intentions.”
In
reference to Method 2 (see earlier post or link at the end of this post
for the 7 Steps), Ajaan Lee’s advice for those who have difficulties
dealing with breath sensations in the whole body (as related and
elaborated by Ajaan Thanissaro):
‘Ajaan Lee sometimes talks about
not being aware of the breath in the whole body. He sometimes
recommends focusing on one spot and just staying right there .
Some
people, he says, find it too distracting to deal with the breath
sensations in the different parts of the body. As you’re thinking about
your hand, your arm, or your leg, other thoughts related to hands, arms,
and legs might sneak in and carry you off someplace else.
He
compares this to starting an orchard. If you plant your whole orchard
all at once, using all your resources, you may find that you’ve
overextended yourself. You’re faced with a drought for several days, the
trees all die, and you end up with nothing.
In cases like that,
it’s smarter to start out with one little area and to focus on planting
just that, caring for that. Say you plant a mango tree. You care for it
for a couple years, and then when they give their first crop of
mangoes, you collect the seeds and plant them. The same with the second
crop. That way you gradually enlarge your orchard until you fill your
whole plot of land.
So if you find that focusing on the breath
here and there in the beginning of the meditation gets you distracted,
just focus down on one spot and stay right there. Tell yourself: You’re
not going anywhere else.
You may want to use the word buddho to
help keep things under control. But just use one spot in the body: It
might be right between your eyes, the middle of the forehead, wherever
you feel is closest to the center of your awareness in the body. You
stare right down, right there.
The one warning is that you not
tighten up around that spot. Think of the area as being open and free
flowing. In other words, the blood can flow in, the blood can flow out.
Energy flows in, energy flows out, but you are not moving. You’re going
to stay right here. No matter what happens, you’re going to stay right
in this one little spot. That can gather the mind together and keep it
there. You’re not trying to take care of too many things at once.’
“Ānanda,
it’s not easy to teach Dhamma to others. You should establish five
things in yourself before teaching Dhamma to others. What five?
You should teach Dhamma to others thinking:
‘I will teach step by step.’ …
‘I will teach explaining my methods.’ …
‘I will teach out of kindness.’ …
‘I will not teach while secretly hoping to profit.’ …
‘I will teach without hurting myself or others.’
It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”
– AN 5.159 https://suttacentral.net/an5.159/en/sujato
Supported
by the six elements, an embryo is conceived. When it is conceived,
there are name and form. Name and form are conditions for the six sense
fields. The six sense fields are conditions for contact. Contact is a
condition for feeling. It’s for one who feels that I declare: ‘This is
suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation
of suffering’ … ‘This is the practice that leads to the cessation of
suffering’.
AN 3.61
When you’ve gained the human state,
and the true teaching has been so well proclaimed,
if you don’t seize the moment
it’ll pass you by.
For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.
If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a person who loves themselves.
How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your moment
you’ll grieve when sent to hell.
If you fail to achieve
certainty regarding the true teaching
you’ll regret it for a long time,
like a trader who loses a profit.
A man shrouded by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.
Those who’ve gained the human state
when the true teaching has been so well proclaimed,
and have completed what the Teacher taught—
or will do so, or are doing so now—
have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not soaked with defilements,
among those restrained ones
who have practiced the path
proclaimed by the Realized One, the one with vision,
and taught by the Kinsman of the Sun.
Having cut off all underlying tendencies
that follow those drifting in Māra’s dominion,
they’re the ones in this world who’ve truly crossed over,
having reached the ending of defilements.
The king said, ‘Venerable Nāgasena, what is the characteristic mark of
faith?’
‘Tranquillisation, O king, and aspiration.’
‘And how is tranquillisation the mark of faith?’
As
faith, O king, springs up in the heart it breaks through the five
hindrances—lust, malice, mental sloth, spiritual pride, and doubt—and
the heart, free from these hindrances, becomes clear, serene,
untroubled.’
‘Give me an illustration.’
‘Just, O king, as a
suzerain king, when on the march with his fourfold army, might cross
over a small stream, and the water, disturbed by the elephants and
cavalry, the chariots and the bowmen, might become fouled, turbid, and
muddy. And when he was on the other side the monarch might give command
to his attendants, saying: “Bring some water, my good men. I would fain
drink.
”
Now suppose the monarch had a water-clearing gem, and those men, in
obedience to the order, were to throw the jewel into the water; then at
once all the mud would precipitate itself, and the sandy atoms of shell
and bits of water-plants would disappear, and the water would become
clear, transparent, and serene, and they would then bring some of it to
the monarch to drink. The water is the heart; the royal servants are the
recluse; the mud, the sandy atoms, and the bits of water-plants are
evil dispositions; and the water-cleansing gem is faith.’
Four True Friends
SN 1.1.53 Mittasuttarm
A caravan’s a friend abroad,
A Mother is a friend at home,
A companion in times of need
Is a good friend time and again.
Merits that were done by oneself
Are the true friend in the next world.
The Benefits of Loving-Kindness 🥀🥀
“Monks, when the liberation of
the mind by loving-kindness has
been pursued, developed, and
cultivated, made a vehicle and
basis, carried out, consolidated,
and properly undertaken, eleven
benefits are to be expected.
What eleven?
(1) One sleeps well;
(2) one awakens happily;
(3) one does not have bad
dreams
(4) one is pleasing to human
beings
(5) one is pleasing to spirits;
(6) deities protect one
(7) fire, poison, and weapons do
not injure one
(8) one’s mind quickly becomes
concentrated;
(9) one’s facial complexion is
serene
(10) one dies unconfused; and
(11) if one does not penetrate
further, one fares on to the
brahma world.
When, monks, the liberation of
the mind by loving-kindness
has been repeatedly pursued,
developed, and cultivated, made
a vehicle and basis, carried
out, consolidated, and properly
undertaken, these eleven benefits
are to be expected”
-(AN 11:15,)
“Mendicants,
there are these five benefits of listening to the teaching. What five?
You learn new things, clarify what you’ve learned, get over uncertainty,
correct your views, and inspire confidence in your mind. These are the
five benefits of listening to the teaching.”
AN 5.202
‘And
again, O king, as the sea, though filled with the fresh water brought
down by the Ganges, and the Jumna, and the Aciravatī, and the Sarabhū,
and the Mahī, and by other rivers a hundred thousand in number, and by
the rains of heaven, yet never overflows its shore; just so, O king,
should the strenuous Bhikkhu, earnest in effort, never consciously
transgress the precepts for the sake of support, or fame, or praise, or
salutations, or reverence, or honour—no! not even for his life.
Milindapañha : The Questions of King Milinda
Book 7: Similes of Arahatship
Chapter 2
7.3.10. Samuddaṅgapañha: The Sea
“These two things play a part in realization. What two? Serenity and discernment.
What
is the benefit of developing serenity? The mind is developed. What is
the benefit of developing the mind? Greed is given up.
What is
the benefit of developing discernment? Wisdom is developed. What is the
benefit of developing wisdom? Ignorance is given up.
The mind
contaminated by greed is not free; and wisdom contaminated by ignorance
does not grow. In this way, freedom of heart comes from the fading away
of greed, while freedom by wisdom comes from the fading away of
ignorance.”
This site is a tribute to Buddhism. Buddhism has given me a tremendous inspiration to be who and where I am today. Although I came to America at a very young age, however, I never once forget who I am and where I came from. One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist. I do not believe in superstition. I only believe in karma.
A Handful of Leaves
Tipitaka: The pali canon (Readings in Theravada Buddhism). A vast body of literature in English translation the texts add up to several thousand printed pages. Most -- but not all -- of the Canon has already been published in English over the years. Although only a small fraction of these texts are available here at Access to Insight, this collection can nonetheless be a very good place to start.
Major Differences
Major Differences in Buddhism: There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day ...read more
Problems we face today
Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected...
Jagatheesan Chandrasekharan
Awakened with Awareness Youniverse is already there.
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Buddha’s words have Power
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BUDDHA or Enlightened One — literally “Knower”, “Understander”, or “Awakened One” — is the honorific name given to the Indian Sage, Gotama, who discovered and proclaimed to the world the Law of Deliverance, known to the West by the name of Buddhism.
Jagatheesan Chandrasekharan
A wise on does not
conceal anything, and
there is nothing they
hold on to.
Without acquisitiveness
or envy, they remain
unobtrusive; they have
no disdain or insult
for anyone.
-Purabheda Sutta
The Buddha on
The Eight
Worldly Winds:
“Praise and
blame,
recognition and
disregard, gain
and loss,
pleasure and
sorrow come
and go like the
wind. Rest like a
giant tree in the
midst of them
all.”
Fear is born from arming oneself.
Just see how mwny people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:
– The Buddha
Attadanda Sutta
There is no fear for
someone who is
awake, whose mind
is uncontaminated
by craving,
and is unperplexed,
and who has given up
vice and virtue
Though you may live a hundred years
unethical and unintegrated,
better is one single day
lived ethically and absorbed
(in higher meditative states.-the Buddha
For long-term benefit and happiness
Train yourself:
‘Even though I may be afflicted in body, my mind will be unafflicted.’
That is how you should train yourself.”
A well-instructed disciple has regard for noble ones and is well-versed and disciplined in their Dhamma; has regard for men of integrity and is well-versed and disciplined in their Dhamma – his form changes and alters, but he does not fall into sorrow, lamentation, pain, distress, or despair over its change and alteration.”
To Two brahmans -120 years old –
Do meritorious deeds that bring bliss.
Make merit while alive.
When the world is on fire with aging and death, one should salvage [future wealth] by giving:”
“Moral conduct serves one well till old age.
Sradda if well-established, serves one well.
Knowledge is a precious treasure for man.
The merit of good actions is difficult for thieves to take away.”
A person abandons what he construes as mine. – Buddha
As a water bead on a lotus leaf does not adhere, so the sage does not adhere. – Buddha
A wise man is not deluded by what is perceived. – Buddha
Try and stick to right livelihood, right effort, right mindfulness, right concentration, as aging is stressful. – Buddha
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Buddha’s words have Power
A wise person’s mindfulness
holds them poised in
constant equanimity where
arrogance is impossible;
they make no comparison
with the rest of the world
as ‘superior’, ‘inferior’
or ‘equal’.
-Purabheda Sutta
Maturity is
learning to walk
away from people
and situations that
threaten your
peace of mind,
self-respect,
values, morals,
or self worth.
Forgive others.
Not because they
deserve forgiveness,
byt because you
deserve peace.
There are three
solutions to every
problem:accept it,
change it, or leave it.
If you can’t accept it,
change it. If you can’t
change it, leave it.
If we do not include a
broader awareness in our
practice of mindfulness,
there can be a sense of
separation from the
world. Becoming more
aware of those around us
and our impact on others
is essential on the path
The Tipitaka — The Pali Canon 1
This is the collection of Pali language
texts, which form the doctrinal
foundation of Theravada Buddhism.
The Tipitaka and the post-canonical
Pali texts, ie. the Commentaries and
Chronicles, make up the complete
body of classical Therevada texts.
Vinaya Pitaka – The rules of conduct
governing the daily affairs within the
Sangha, for both monks and nuns.
Sutta Pitaka – The discourses attributed to the Buddha and a few of
his closest disciples.
Abhidhamma Pitaka – The doctrines
reworked and reorganised into an
investigation of mind and matter.
The Pali Canon, or the Tipitaka, consists of
the collection of three Pitakas:
The Sutta Pitaka, the Vinaya Pitaka and
the Abhidhamma Pitaka,
Although traditionally attributed to the
Buddha, the Abhidhamma Pitaka is generally
accepted to be the work of later scholar
monks who re-organised and tabulated His
teachings into this set of 7 books
The Sutta Pitaka
1. The Digha Nikaya -Collection of Long Discourses :
contains
34 suttas, some very lengthy, presenting a vivid picture of the
different aspects of life and thought at the Buddha’s time.
2.The Majjhima Nikaya – Collection of the Middle Length
Sayings : Contains 152 suttas and present teachings
with profound similies and examples.
3. The Samyutta Nikaya – Collection of Kindred Discourses :
This has 2,941 suttas, grouped into five parts, or vaggas.
4. The Anguttara Nikaya – Collection of the Gradual Sayings:
Contains as many as 2,38 small suttas arranged according
to the number of topics discussed, from one to eleven.
The Vinaya Pitaka
1. Parajka Pali – Major Offenses : The rues of discipline
concerning 49 major and minor offences and the penalties.
2. Pacittiya Pali – Major Offences : Deals with the remaining 178
sets of rules for Bhikkhus and Bhikkhunis.
3. Mahavagga Pali – Greater Section : This contains an account
of the period following the Buddha’s Awakening, His sermons
to the first five monks and some of His great disciples
joined the Sangha and attained Awakening. Also rules of
conduct and etiquette for Sangha.
4. Culavagga Pali – Lesser Section : More rules and proceedures
for institutional acts and functions.
Jagatheesan Chandrasekharan
Hunger is the worst kind of illness said the Buddha so
Let’s convert all our homes to show the Path for All Societies to Attain NIBBANA
Buddha’s words have Power
Awakened One ☝️ the Buddha’s 🤕 Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
DO GOOD😊PURIFY MIND
Grow your own vegetables 🥦 🥕 🥗 & fruits 🍌 🍎 🍉 REVOLUTION
to go into 🏨 inner world 🗺 🌍 🌎 & attain happiness & peace for Eternal Bliss.
Jagatheesan Chandrasekharan
https://www.anquotes.com/buddha-quotes/
1.”We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”
2.“A disciplined mind brings happiness.”
3.“The
secret of health for both mind and body is not to mourn for the past,
nor to worry about the future, but to live the present moment wisely and
earnestly.”
4.”You can
search throughout the entire universe for someone who is more deserving
of your love and affection than you are yourself, and that person is not
to be found anywhere. You yourself, as much as anybody in the entire
universe deserve your love and affection.”
5. “Happiness will never come to those who fail to appreciate what they already have,”
6. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”
7. “The past is already gone, the future is not yet here. There’s only one moment for you to live.”
8.
“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it, unless it agrees with your own reason and your
own common sense.”
9.
“Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.”
10. “Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.”
11. “You will not be punished for your anger, you will be punished by your anger.”
12.
“What is evil? Killing is evil, lying is evil, slandering is evil,
abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to
false doctrine is evil; all these things are evil. And what is the root
of evil? Desire is the root of evil, illusion is the root of evil.”
13. “When you realize how perfect everything is you will tilt your head back and laugh at the sky.”
14. “Delight in heedfulness! Guard well your thoughts!”
15. “Serenity comes when you trade expectations for acceptance.”
16. “Hatred does not cease by hatred, but only by love; this is the eternal rule.”
17. “It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”
18. “What you think, you become. What you feel, you attract. What you imagine, you create.”
19. “Holding on to anger is like drinking poison and expecting the other person to die.”
20. “Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.”
21. “All conditioned things are impermanent—when one sees this with wisdom, one turns away from suffering.”
22. “One is not called noble who harms living beings. By not harming living beings one is called noble.”
23. “Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.”
24. “Resolutely train yourself to attain peace.”
25. “Radiate boundless love towards the entire world.”
26. “Want what you have and you will always get what you want.”
27.
“Just as a mother would protect her only child with her life, even so
let one cultivate a boundless love towards all beings.”
28. “Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”
29.
“In a controversy the instant we feel anger we have already ceased
striving for the truth, and have begun striving for ourselves.”
30.
“To support mother and father, to cherish wife and children, and to be
engaged in peaceful occupation — this is the greatest blessing.”
31. “Suffering is wishing things were other than they are.”
32. “Do not judge yourself harshly. Without mercy for ourselves, we cannot love the world.”
33. “If your compassion does not include yourself, it is incomplete.”
34. “Awake. Be the witness of your thoughts. You are what observes, not what you observe.”
35. “When wishes are few, the heart is happy. When craving ends, there is peace.”
Quotes about Realizations and Insights
36. “If you light a lamp for somebody, it will also brighten your path.”
37. “Peace comes from within. Do not seek it without.”
38.
“All tremble at violence; all fear death. Putting oneself in the place
of another, one should not kill nor cause another to kill.”
39. “Work out your own salvation. Do not depend on others.”
40. “The only real failure in life is not to be true to the best one knows.”
Jagatheesan Chandrasekharan
Attadanda Sutta: Arming Oneself –(SN 4.15)
Fear is born from arming oneself.
Just see how many people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:
Seeing creatures flopping around,
Like fish in water too shallow,
So hostile to one another!
— Seeing this, I became afraid.
This world completely lacks essence;
It trembles in all directions.
I longed to find myself a place
Unscathed — but I could not see it.
Seeing people locked in conflict,
I became completely distraught.
But then I discerned here a thorn
— Hard to see — lodged deep in the heart.
It’s only when pierced by this thorn
That one runs in all directions.
So if that thorn is taken out —
one does not run, and settles down.
…
Who here has crossed over desires,
the world’s bond, so hard to get past,
he does not grieve, she does not mourn.
His stream is cut, she’s all unbound.
What went before — let go of that!
All that’s to come — have none of it!
Don’t hold on to what’s in between,
And you’ll wander fully at peace.
For whom there is no “I-making”
All throughout the body and mind,
And who grieves not for what is not
Is undefeated in the world.
For whom there is no “this is mine”
Nor anything like “that is theirs”
Not even finding “self-ness,” he
Does not grieve at “I have nothing.”
Jagatheesan Chandrasekharan
Thus,
monks, the Tathāgata does not conceive an [object] seen when seeing
what is to be seen. He does not conceive an unseen. He does not conceive
a to-be-seen. He does not conceive a seer.
He does not conceive
an [object] heard when hearing what is to be heard. He does not conceive
an unheard. He does not conceive a to-be-heard. He does not conceive a
hearer.
He does not conceive an [object] sensed when sensing what
is to be sensed. He does not conceive an unsensed. He does not conceive
a to-be-sensed. He does not conceive a senser.
He does not
conceive an [object] known when knowing what is to be known. He does not
conceive an unknown. He does not conceive a to-be-known. He does not
conceive a knower.
Thus, monks, the Tathagata — being the same
with regard to all phenomena that can be seen, heard, sensed, &
cognized — is ‘Such.’ And I tell you: There’s no other ‘Such’ higher or
more sublime.
The Buddha, Kāḷakārāma Sutta (AN 4.24)
Jagatheesan Chandrasekharan
🪷 Sāriputta’s Lion’s Roar 🪷
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then
the Venerable Sāriputta approached the Blessed One and said to him:
“Bhante, I have completed the rains residence at Sāvatthī. I want to
make a tour of the countryside.”
“You may go, Sāriputta, at your own convenience.”
Then
the Venerable Sāriputta rose from his seat, paid homage to the Blessed
One, circumambulated him keeping the right side toward him, and
departed.
Then, not long after the Venerable Sāriputta had left, a certain monk said to the Blessed One:
“Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.”
Then
the Blessed One addressed a certain monk: “Go, monk, call Sāriputta.’’’
“Yes, Bhante,” that monk replied. Then he approached the Venerable
Sāriputta and said:
“The Teacher is calling you, friend Sāriputta.’’
“Yes, friend,” the Venerable Sāriputta replied.
Now
on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda
took a key and wandered from dwelling to dwelling, calling out:
“Come forth, venerables!
Come forth, venerables!
Now Sāriputta will roar his Lion’s roar
in the presence of the Blessed One!”
Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side.
The
Blessed One said to him: “Sāriputta, one of your fellow monks has
complained that you struck him and then set out on tour without
apologizing.”
(1) “Bhante, one who has not established
mindfulness of the body might strike a fellow monk and then set out on
tour without apologizing. Just as they throw pure and impure things on
the earth — feces, urine, spittle, pus, and blood — yet the earth is not
repelled, humiliated, or disgusted because of this; so too, Bhante, I
dwell with a mind like the earth, vast, exalted, and measureless,
without enmity and ill will.
(2) “Bhante, one who has not
established mindfulness of the body might strike a fellow monk and then
set out on tour without apologizing. Just as they wash pure and impure
things in water — feces, urine, spittle, pus, and blood — yet the water
is not repelled, humiliated, or disgusted because of this; so too,
Bhante, I dwell with a mind like water — vast, exalted, and measureless,
without enmity and ill will.
(3) “Bhante, one…… Just as fire
burns pure and impure things — feces, urine, spittle, pus, and blood —
yet the fire is not repelled, humiliated, or disgusted because of this;
so too, Bhante, I dwell with a mind like fire — vast, exalted, and
measureless, without enmity and ill will.
(4) “Bhante, one……
Just as air blows upon pure and impure things — feces, urine, spittle,
pus, and blood — yet the air is not repelled, humiliated, or disgusted
because of this; so too, Bhante, I dwell with a mind like air — vast,
exalted, and measureless, without enmity and ill will.
(5)
“Bhante, one…… Just as a duster wipes off pure and impure things —
feces, urine, spittle, pus, and blood — yet the duster is not repelled,
humiliated, or disgusted because of this; so too, Bhante, I dwell with a
mind like a duster — vast, exalted, and measureless, without enmity and
ill will.
(6) “Bhante, one…… Just as an outcast boy or girl,
clad in rags and holding a vessel, enters a village or town with a
humble mind; so too, Bhante, I dwell with a mind like an outcast boy —
vast, exalted, and measureless, without enmity and ill will.
(7)
“Bhante, one…… Just as a bull with his horns cut, mild, well tamed
and well trained, wanders from street to street and from square to
square without hurting anyone with its feet or horns; so too, Bhante, I
dwell with a mind like that of a bull with horns cut — vast, exalted,
and measureless, without enmity and ill will.
(8) “Bhante,
one…… Just as a young woman or man would be repelled, humiliated,
and disgusted if the carcass of a snake, a dog, or a human being were
slung around their neck; so too, Bhante, I am repelled, humiliated, and
disgusted by this foul body.
(9) “Bhante, one……
Just
as a person might carry around a cracked and perforated bowl of liquid
fat that oozes and drips; so too, Bhante, I carry around this cracked
and perforated body that oozes and drips.
“Bhante, one who has not
established mindfulness of the body might strike a fellow monk here and
then set out on tour without apologizing.”
Then that accusing
monk rose from his seat, arranged his upper robe over one shoulder,
prostrated himself with his head at the Blessed One’s feet, and said to
the Blessed One: “Bhante, I have committed a transgression in that I so
foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta
on baseless grounds. Bhante, may the Blessed One accept my transgression
seen as a transgression for the sake of future restraint.”
“Surely,
monk, you have committed a transgression in that you so foolishly,
stupidly, and unskillfully slandered the Venerable Sāriputta on baseless
grounds.
But since you see your transgression as a transgression and
make amends for it in accordance with the Dhamma, we accept it. For it
is growth in the Noble One’s discipline that one sees one’s
transgression as a transgression, makes amends for it in accordance with
the Dhamma, and undertakes future restraint.”
The Blessed One then addressed the Venerable Sāriputta:
“Sāriputta, pardon this hollow man before his head splits into seven pieces right there.”
“I will pardon him, Bhante, if he asks me to pardon him.”
-(AN 9:11)☸️
“Bhikkhus,
one who seeks delight in the eye seeks delight in suffering. One who
seeks delight in suffering, I say, is not freed from suffering. One who
seeks delight in the ear … in the nose … in the tongue … in the body …
in the mind seeks delight in suffering. One who seeks delight in
suffering, I say, is not freed from suffering.
“One who does not
seek delight in the eye … in the mind does not seek delight in
suffering. One who does not seek delight in suffering, I say, is freed
from suffering.”
Jagatheesan Chandrasekharan
Monks,
I do not say that the attainment of gnosis is all at once. Rather, the
attainment of gnosis is after gradual training, gradual action, gradual
practice.
Buddha, MN 70
‘The
recognition of selflessness in what is unsatisfactory, monks, when
developed and cultivated, is of great fruit and benefit; it merges with
the death-free, has the death-free as its end.’ Thus it was said. In
reference to what was it said?
Monks, when a monk’s mind
frequently remains acquainted with the recognition of selflessness in
what is unsatisfactory, his mind is rid of “I-making” and “mine-making”
with regard to this conscious body and externally with regard to all
representations, and has transcended conceit, is at peace, and is well
liberated.
If, monks, when a monk’s mind frequently remains
acquainted with the recognition of selflessness in what is
unsatisfactory, his mind is not rid of “I-making” and “mine-making” with
regard to this conscious body and externally with regard to all
representations, and has not transcended conceit, is not at peace, and
is not well liberated, then he should know, ‘I have not developed the
recognition of selflessness in what is unsatisfactory, there is no
stepwise distinction in me, I have not obtained the strength of
development.’ In that way he is fully aware there. But if, monks, when a
monk’s mind frequently remains acquainted with the recognition of
selflessness in what is unsatisfactory, his mind is rid of “I-making”
and “mine-making” with regard to this conscious body and externally with
regard to all representations, and has transcended conceit, is at
peace, and is well liberated, then he should know, ‘I have developed the
recognition of selflessness in what is unsatisfactory, there is
stepwise distinction in me, I have obtained the strength of
development.’ In that way he is fully aware there.
‘The
recognition of selflessness in what is unsatisfactory, monks, when
developed and cultivated, is of great fruit and benefit; it merges with
the death-free, has the death-free as its end.’ Thus it was said. And in
reference to this it was said.
Buddha, AN 7.49 (Dutiyasaññā Sutta)
🪷The Buddha Teaches Five Ways of Removing Resentment
“Monks,
there are these five ways of removing resentment by which a monk should
entirely remove resentment when it has arisen toward anyone.
What five?
(1)
One should develop loving-kindness for the person one resents; in this
way one should remove the resentment toward that person.
(2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person.
(3)
One should develop equanimity toward the person one resents; in this
way one should remove the resentment toward that person.
(4) One
should disregard the person one resents and pay no attention to him; in
this way one should remove the resentment toward that person.
(5) One should apply the idea of the ownership of kamma to the person one resents, thus:
‘This
venerable one is the owner of his kamma, the heir of his kamma; he has
kamma as his origin, kamma as his relative, kamma as his resort; he will
be the heir of any kamma he does, good or bad.’ In this way one should
remove the resentment toward that person.
These are the five
ways of removing resentment by which a monk should entirely remove
resentment when it has arisen toward anyone.”
-(AN 5:161) ☸️
Then the courtiers asked, “What do you desire in giving your eyes?” repeating a stanza:
“Life, beauty, joy, or strength—what is the prize,
O king, which motive for your deed supplies?
Why should the king of Sivi-land supreme
For the next world’s sake thus give up his eyes?”
The king (The Bodhisatta) answered them in a stanza:
“In giving thus, not glory is my goal,
Not sons, not wealth, or kingdoms to control:
This is the good old way of holy men;
Of giving gifts enamoured is my soul.”
…
“Self-sacrifice in all men mortal living,
Of all things is most fine:
I sacrificed a mortal eye; and giving,
Received an eye divine.
-Gautama Buddha
Sivi Jataka (Jataka 499)
Jagatheesan Chandrasekharan
The Arising of the Buddha Metteyya
Monks,
among these people, the Blessed One named Metteyya will appear in the
world—liberated, a fully enlightened Buddha, accomplished in true
knowledge and pure conduct, attainer of Nibbāna, knower of the world,
supreme trainer of beings, teacher of gods and humans, the most
generous, the most fortunate—just as I have appeared at present.
He
will realize with his own insight this world—with its gods, Māras and
Brahmās, this population with its recluses, gods and humans—and make it
known to others, just as I do at present. He will teach the Dhamma
that’s excellent in the beginning, excellent in the middle, and
excellent in the end, meaningful and well-phrased. And he will reveal a
spiritual practice that’s entirely perfect and pure, just as I do at
present. He will instruct thousands of monks, just as I instruct many
hundreds of monks at present.
Sakyamuni Buddha, Digha Nikaya 26
Do Harsh Words Win The Battle?
When
you get angry at an angry person, you just make things worse for
yourself. When you don’t get angry at an angry person, you win a battle
hard to win.
When you know that the other person is angry, if
you’re patient, mindful and calm, then you act for the good of both for
yourself and the other person.
Buddha, SN 7.3 Asundarika Sutta
My father is wisdom and my mother is voidness.
My country is the country of Dharma.
I am of no caste and no creed.
I am sustained by perplexity; and I am here to destroy lust, anger and sloth.
Associate with companions who are in harmony with the Dharma and who don’t promote disturbing emotions.
Keeping company with unwholesome friends, you cannot possibly avoid being influenced by their evil ways.
That is the root of going astray…
May all sentient beings be endowed with happiness!
May they all be separated from suffering and its causes!
May they be endowed with joy, free from suffering!
May they abide in equanimity, free from attachment or aversion.
Padmasambhava Guru Rinpoche, The Tibetan Book of the Dead
“If you want to judge other people, judge them by their intentions.”
— Ajaan Fuang Jotiko
Jagatheesan Chandrasekharan
Ven. Ajaan Lee Dhammadharo talks & Meditation
In
reference to Method 2 (see earlier post or link at the end of this post
for the 7 Steps), Ajaan Lee’s advice for those who have difficulties
dealing with breath sensations in the whole body (as related and
elaborated by Ajaan Thanissaro):
‘Ajaan Lee sometimes talks about
not being aware of the breath in the whole body. He sometimes
recommends focusing on one spot and just staying right there .
Some
people, he says, find it too distracting to deal with the breath
sensations in the different parts of the body. As you’re thinking about
your hand, your arm, or your leg, other thoughts related to hands, arms,
and legs might sneak in and carry you off someplace else.
He
compares this to starting an orchard. If you plant your whole orchard
all at once, using all your resources, you may find that you’ve
overextended yourself. You’re faced with a drought for several days, the
trees all die, and you end up with nothing.
In cases like that,
it’s smarter to start out with one little area and to focus on planting
just that, caring for that. Say you plant a mango tree. You care for it
for a couple years, and then when they give their first crop of
mangoes, you collect the seeds and plant them. The same with the second
crop. That way you gradually enlarge your orchard until you fill your
whole plot of land.
So if you find that focusing on the breath
here and there in the beginning of the meditation gets you distracted,
just focus down on one spot and stay right there. Tell yourself: You’re
not going anywhere else.
You may want to use the word buddho to
help keep things under control. But just use one spot in the body: It
might be right between your eyes, the middle of the forehead, wherever
you feel is closest to the center of your awareness in the body. You
stare right down, right there.
The one warning is that you not
tighten up around that spot. Think of the area as being open and free
flowing. In other words, the blood can flow in, the blood can flow out.
Energy flows in, energy flows out, but you are not moving. You’re going
to stay right here. No matter what happens, you’re going to stay right
in this one little spot. That can gather the mind together and keep it
there. You’re not trying to take care of too many things at once.’
Jagatheesan Chandrasekharan
“Ānanda,
it’s not easy to teach Dhamma to others. You should establish five
things in yourself before teaching Dhamma to others. What five?
You should teach Dhamma to others thinking:
‘I will teach step by step.’ …
‘I will teach explaining my methods.’ …
‘I will teach out of kindness.’ …
‘I will not teach while secretly hoping to profit.’ …
‘I will teach without hurting myself or others.’
It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”
– AN 5.159
https://suttacentral.net/an5.159/en/sujato
Supported
by the six elements, an embryo is conceived. When it is conceived,
there are name and form. Name and form are conditions for the six sense
fields. The six sense fields are conditions for contact. Contact is a
condition for feeling. It’s for one who feels that I declare: ‘This is
suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation
of suffering’ … ‘This is the practice that leads to the cessation of
suffering’.
AN 3.61
When you’ve gained the human state,
and the true teaching has been so well proclaimed,
if you don’t seize the moment
it’ll pass you by.
For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.
If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a person who loves themselves.
How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your moment
you’ll grieve when sent to hell.
If you fail to achieve
certainty regarding the true teaching
you’ll regret it for a long time,
like a trader who loses a profit.
A man shrouded by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.
Those who’ve gained the human state
when the true teaching has been so well proclaimed,
and have completed what the Teacher taught—
or will do so, or are doing so now—
have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not soaked with defilements,
among those restrained ones
who have practiced the path
proclaimed by the Realized One, the one with vision,
and taught by the Kinsman of the Sun.
Having cut off all underlying tendencies
that follow those drifting in Māra’s dominion,
they’re the ones in this world who’ve truly crossed over,
having reached the ending of defilements.
Akkhaṇasutta AN 8.29
Jagatheesan Chandrasekharan
Importance
of faith (Milinda
Panha)
Faith
The king said, ‘Venerable Nāgasena, what is the characteristic mark of
faith?’
‘Tranquillisation, O king, and aspiration.’
‘And how is tranquillisation the mark of faith?’
As
faith, O king, springs up in the heart it breaks through the five
hindrances—lust, malice, mental sloth, spiritual pride, and doubt—and
the heart, free from these hindrances, becomes clear, serene,
untroubled.’
‘Give me an illustration.’
‘Just, O king, as a
suzerain king, when on the march with his fourfold army, might cross
over a small stream, and the water, disturbed by the elephants and
cavalry, the chariots and the bowmen, might become fouled, turbid, and
muddy. And when he was on the other side the monarch might give command
to his attendants, saying: “Bring some water, my good men. I would fain
drink.
”
Now suppose the monarch had a water-clearing gem, and those men, in
obedience to the order, were to throw the jewel into the water; then at
once all the mud would precipitate itself, and the sandy atoms of shell
and bits of water-plants would disappear, and the water would become
clear, transparent, and serene, and they would then bring some of it to
the monarch to drink. The water is the heart; the royal servants are the
recluse; the mud, the sandy atoms, and the bits of water-plants are
evil dispositions; and the water-cleansing gem is faith.’
Four True Friends
SN 1.1.53 Mittasuttarm
A caravan’s a friend abroad,
A Mother is a friend at home,
A companion in times of need
Is a good friend time and again.
Merits that were done by oneself
Are the true friend in the next world.
The Benefits of Loving-Kindness 🥀🥀
“Monks, when the liberation of
the mind by loving-kindness has
been pursued, developed, and
cultivated, made a vehicle and
basis, carried out, consolidated,
and properly undertaken, eleven
benefits are to be expected.
What eleven?
(1) One sleeps well;
(2) one awakens happily;
(3) one does not have bad
dreams
(4) one is pleasing to human
beings
(5) one is pleasing to spirits;
(6) deities protect one
(7) fire, poison, and weapons do
not injure one
(8) one’s mind quickly becomes
concentrated;
(9) one’s facial complexion is
serene
(10) one dies unconfused; and
(11) if one does not penetrate
further, one fares on to the
brahma world.
When, monks, the liberation of
the mind by loving-kindness
has been repeatedly pursued,
developed, and cultivated, made
a vehicle and basis, carried
out, consolidated, and properly
undertaken, these eleven benefits
are to be expected”
-(AN 11:15,)
“Mendicants,
there are these five benefits of listening to the teaching. What five?
You learn new things, clarify what you’ve learned, get over uncertainty,
correct your views, and inspire confidence in your mind. These are the
five benefits of listening to the teaching.”
AN 5.202
‘And
again, O king, as the sea, though filled with the fresh water brought
down by the Ganges, and the Jumna, and the Aciravatī, and the Sarabhū,
and the Mahī, and by other rivers a hundred thousand in number, and by
the rains of heaven, yet never overflows its shore; just so, O king,
should the strenuous Bhikkhu, earnest in effort, never consciously
transgress the precepts for the sake of support, or fame, or praise, or
salutations, or reverence, or honour—no! not even for his life.
Milindapañha : The Questions of King Milinda
Book 7: Similes of Arahatship
Chapter 2
7.3.10. Samuddaṅgapañha: The Sea
“These two things play a part in realization. What two? Serenity and discernment.
What
is the benefit of developing serenity? The mind is developed. What is
the benefit of developing the mind? Greed is given up.
What is
the benefit of developing discernment? Wisdom is developed. What is the
benefit of developing wisdom? Ignorance is given up.
The mind
contaminated by greed is not free; and wisdom contaminated by ignorance
does not grow. In this way, freedom of heart comes from the fading away
of greed, while freedom by wisdom comes from the fading away of
ignorance.”
-AN 2.31