𝗕𝘂𝗱𝗱𝗵𝗶𝘀𝘁 𝗛𝗶𝘀𝘁𝗼𝗿𝘆 & 𝗔𝗿𝗰𝗵𝗲𝗼𝗹𝗼𝗴𝘆

What is Nirvana? Buddha describes the state of Nirvana as a transcendent dimension, as the highest bliss. Nirvana is not a physical location or a place one travels to; it is an unconditioned state and reality that transcends space and time. Because it is beyond space, it has no location ("where"), and because it is beyond time, it has no beginning or end. It is often called the "Unborn, Unbecome, Unmade, Unconditioned" Nirvana is primarily experienced as the extinction of the poisons of greed, hatred, and delusion. It can be attained in this very life (Nirvana with remainder) upon enlightenment, and fully realized upon the death of the physical body (Nirvana without remainder). Bhikkhus, there exists a base, where there is neither earth, nor water, nor fire, nor wind; neither the base of boundless space, nor the base of boundless consciousness, nor the base of nothingness, nor the base of neither perception nor non-perception; neither this world, nor the other world, nor both, nor sun nor moon. Here, bhikkhus, I say there is no coming, no going, no stagnation, no passing away, no rebirth. It is without support, without occurrence, and without object. This, bhikkhus, is the end of suffering. - Udana 8.1 "Hard it is to see the unconstructed, the undistorted! This independent state is not easily realized. Craving is all cut for the One, who so knows, since he sees, that there is nothing to cling to." - Udana 8.2 Bhikkhus, there is the unborn, unbecome, unmade, unconditioned. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the escape from the born, become, made, conditioned is discerned. - Udana 8.3 The End of Suffering For the dependent there is agitation, for the disengaged, there is no agitation. When there is no agitation, there is tranquility. When there is tranquility, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing way and arising. When there is no passing away and arising, there is neither here, nor there, nor in-between the two. Just this is the end of suffering. - Udana 8.4

Whatever wealth there is, here or in other worlds, or whatever excellent gem is in the heavens; there is none equal to the Tathāgata. This too is the excellent gem in the Buddha; by this truth, may there be well-being. - Ratana Sutta

✨What 5 things causes Awakening in this very Life?✨ In this sutta, the Buddha explains that if a monk wishes to attain the destruction of the mental fermentations (āsavakkhaya) in this very life, they must abandon the five mental bondages (cetokhila) and possess the five qualities. 1) Perfect morality (sīla). 2) Devotion to mental tranquillity (samatha). 3) Not neglecting the mental absorptions (jhāna). 4) Cultivating insight (vipassanā). 5) Frequenting remote and peaceful places. - Cetokhila Sutta (AN 5.20) ⚠️ Ten Obstacles to Spiritual Growth ⚠️ The Buddha teaches that a monk who has not abandoned five kinds of mental barrenness (cetokhilā) and severed five mental bondages (cetaso vinibandhā) cannot achieve growth or fulfillment in the holy life. ❌ The Five Mental Barrennesses (Cetokhilā) 1) Doubt about the Buddha: Uncertainty or lack of confidence in the Teacher.  2) Doubt about the Dhamma: Uncertainty about the teaching.  3) Doubt about the Sangha: Uncertainty about the community of noble disciples. 4) Doubt about the Training: Uncertainty about the course of practice.  5) Dissatisfaction with Past Achievements: Being complacent with any meditative attainment or virtuous quality already achieved, which halts further striving. ❌ The Five Mental Bondages (Cetaso Vinibandhā) 1) Craving for Sensuality: Lust, desire, and affection for sensual pleasures.  2) Craving for the Body: Attachment to one's own physical form. 3) Craving for Visible Forms: Attachment to sights and visual objects. 4) Craving for Food: Over-eating or excessive indulgence in nutrition. 5) Desire for Heavenly Rebirth: The aspiration to be reborn as a deity through merit, rather than seeking Nibbāna.  - MN 16: Cetokhila Sutta

Times that are supportive for meditation practice (AN 5.54) 1) Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. 2) Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 3) Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. 4) Furthermore, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. 5) Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it.

Guarding one’s speech, well-restrained in mind, and doing no unwholesome actions with the body; purify these three modes of action, and succeed on the path taught by the sage. - Buddha, Dhammapada 281

Buddha on Laziness By consorting with a lazy person, even a virtuous person sinks; therefore one should steer clear of a lazy person, who is weak in effort. One should dwell together with the wise, with the secluded Noble Ones; with resolute meditators, who are continuously energetic. - Itivutakka 78 Dhātusosaṁsandana sutta The opposite of laziness is rousing of energy, diligence, vigour, continuous effort. Bhikkhus, a bhikkhu endowed with these four qualities is incapable of decline, and is near to Nibbāna. Well established in virtue, restrained in the sense faculties, Observing moderation in eating, and devoted to wakefulness: Dwelling thus with continuous effort, tireless throughout the day and night; Cultivating wholesome qualities, to attain security from bondage. The bhikkhu who delights in diligence, who sees the danger in negligence; is incapable of decline, and is near to Nibbāna. - AN 4.37 Aparihāniya sutta

Form is Emptiness, Emptiness is Form We have the mindfulness to give up evil, to be a person who is established in sila. We give up evil, making merit, and purify the mind. We practise like this and ultimately one day the mind will gather together, and it will be amazing what we can see. We see emptiness. We see rupa, form. But there is emptiness in that form. Or in that emptiness, there is form in that as well. Why is that? Because they are not different. Form isn’t different from emptiness, emptiness is not different from form. Because that form is emptiness. When we separate the elements, we take the khandas, the 5 aggregates of body and mind, and we separate the form out from it. Whether it is the form of material objects and things, or the form of living beings, when we separate them out, they are emptiness. So the form is emptiness. Emptiness is form. They have become one. There isn’t anything. There is no me, no mine. When the knowing element progresses to know this, then we will see arising, persisting and ceasing. We see arising and ceasing. This is seeing the Dhamma. - Ven. Ajahn Anan https://watmarpjan.org/en/asalha-puja/

🪷Vassa, Monastic Rains Retreat🪷 Vassa, also known as the Rains Retreat or Buddhist Lent, is an annual three-month monastic retreat observed primarily in Theravada Buddhism. Instituted by the Buddha, it requires monks and nuns to remain in a single residence, typically a monastery, to avoid harming living beings during the monsoon season and to engage in intensive spiritual practice. The retreat traditionally begins in July (on the day following the Asalha Puja full moon) and ends in October or November. The retreat concludes with the Pavarana ceremony, followed by the Kathina robe-offering festival. We pay our humble gratitude and respectes to the Noble Sangha of Lord Buddha. 🙏🏼🙏🏼🙏🏼

Today is Āsālha Pūjā. It commemorates the Buddha's first sermon, known as the "Sermon in the Deer Park" at Sarnath, where he taught the Four Noble Truths and established the first order of monks (the Sangha). You are warmly invited to join Ajahn Anan and the Wat Marp Jan Saṅgha for a live broadcast of the Asalha Puja ceremony, streamed directly from Wat Marp Jan. May you all be well, happy and healthy. Time: 07:00 PM (Thailand Time, GMT+7) Live stream: https://youtube.com/watmarpjan/live

Unshakeable Mind Train your mind to be indifferent to praise or blame, Honor or dishonor, gain or loss, pleasure or pain. Let your mind remain steady and unmoved, Like a mountain peak unshaken by the wind. - Shantideva, The Way of the Bodhisattva

Brahmā Sahampati Requests Lord Buddha to teach the Dhamma Brahmā Sahampati is one of the most significant divine figures in early Buddhist texts, appearing repeatedly in the Pali Canon. He's portrayed as a compassionate, respectful deity who plays a crucial role in the Buddha's mission to teach the Dhamma. Immediately after attaining enlightenment under the Bodhi tree, the Buddha hesitated to teach, thinking: "This Dhamma I have attained is too deep, too hard to understand. It goes against the flow of lust, hatred, and ignorance. Those lost in sensual pleasure won't grasp it." Brahma Sahampati appeared before the Buddha and said: "Once there were people with little dust in their eyes. Now they are falling away! Lord, teach the Dhamma! There will be those who will understand!" Unlike some other gods who merely pay homage, Sahampati actively intervenes to benefit both the Buddha and sentient beings. His motivations align perfectly with the Dharma — not for personal gain, but to ensure the teachings continue.

From now on, I shall go from village to village, from town to town, praising the Buddha and extolling the Dhamma he has taught. - Āḷavaka Sutta

Online Meditation Retreat with Ven. Ajahn Anan from Wat Marp Jan (Thailand) You are warmly invited to join us for this retreat, whether you attend in person at the monastery or online from your own home. Each day will include meditation, chanting, and Dhamma teachings from Ajahn Anan and other members of the Sangha. The meditation sessions are led by the monks at Wat Marp Jan, and you will also be practicing alongside good friends from around the world. This is a good opportunity to sincerely cultivate the Noble Path from wherever you are, developing mindfulness, samādhi, clarity, and wisdom—steadily lightening your burdens and moving ever closer to nibbāna. May this retreat bring you peace, happiness, and deep insight. Register: https://watmarpjan.org/en/live/retreat-jul2026/

What needs to be done, I will do. The duty of one whose energy is strong; the duty of one who longs for awakening: that I’ll do, I won’t fail. See my energy and vigor! Teach me the path, the direct route whose objective is freedom from death. I’ll know it with wisdom, as the Ganges knows the ocean. - Thag 2.24

NO ANGER, NO SUFFERING Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be exchanging with one another, sharing company with that person. But I am neither exchanging nor sharing your company, Brahmin. It's all yours. How can anger arise in one who is angerless, In the tamed one of righteous living, In one liberated by perfect knowledge, In the Stable One who abides in peace? One who retaliates with anger against one who is angry is the worse of the two. But one who does not retaliate wins a battle hard to win. He works for the welfare of both— himself and the other— when, knowing the other is angry, he remains mindful and calm. The ignorant regard him as a fool— but only because they do not know the truth. - Buddha, SN 7.2: Akkosa Sutta

The Jail where Ajatashatru kept his father King Bimbisara (Rajghir - Bihar, India) Ajatashatru was the second important king of the Haryanka Dynasty, who came to the throne of Magadha by deposing and executing his own father Bimbisara. Ajatashatru, also known as Kunika, grew up in Rajagriha under the able guidance of his father. He was trained in ancient Indian warfare, archery, fencing, horse riding, knowledge of the scriptures and many other disciplines in accordance with the Indian tradition of princely education. According to Buddhist sources, Ajatashatru was continuously ill-advised by a monk called Devadatta, a cousin of Gautama Buddha. Bimbisara by then had probably turned a follower of Buddhism and Gautama Buddha's growing influence on him made Devadatta jealous. He coveted a position for himself in the imperial court and convinced Ajatashatru to usurp the throne through a coup. Ajatashatru was tricked by all these and he soon deposed and later executed his own father after imprisoning him.

Meditation on Death You should understand that even the Buddha himself, with his great store of accumulated virtue, could not avoid physical death. When he reached old age, he relinquished his body and let go of its heavy burden. Now you too must learn to be satisfied with the many years you've already depended on your body. You should feel that it's enough. Having been young, your body has become old and now it is meandering towards its death. Don't go wishing it were otherwise; it is not something you have the power to remedy. The Buddha told us to see the way things are and then let go of our clinging to them. You should think about your own death three times per day at the very least. - Ven. Ajahn Chah

Recollect the Buddha The Tathāgata, worthy & rightly self-awakened, is free of passion, free of aversion, free of delusion. He is fearless, cannot be terrorized, bold, not quick to flee. In wilderness, at the foot of a tree, in an empty dwelling, recollect the Buddha: You will have no fear. - SN 11:3