Dhammapada - Buddha Dharma Teachings

Free Buddha Dharma ebook The Lotus, Buddhism’s Favourite Flower By Bhante Shravasti Dhammika Free download available: https://budblooms.org/the-lotus-buddhisms-favourite-flower/ ===

“When your harp’s strings were tuned too tight, was it resonant and playable?” “No, sir.” “When your harp’s strings were tuned too slack, was it resonant and playable?” “No, sir.” “But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” “Yes, sir.” “In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the pattern of this situation.” [...] Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life.[...] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Soṇa became one of the perfected. Partial excerpts from AN 6.55 : Sonasutta

Abhinhapaccavekkhana Buddha's teachings to think over again and again Jarā-dhammomhi jaram anatīto. Byādhi-dhammomhi byādhim anatīto. Maraṇa-dhammomhi maraṇam anatīto. Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo. Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo. Yam kammam karissāmi kalyāṇam vā pāpakam vā tassa dāyādo bhavissāmi. Evam amhehi abhiṇham paccavekkhitabbam. I am subject to aging; I have not gone beyond aging. I am subject to illness; I have not gone beyond illness. I am subject to death; I have not gone beyond death. I must be separated and parted from all that is dear and pleasing to me. I am the owner of my karma, the heir to my karma, born of my karma, related to my karma, and supported by my karma. Whatever karma I shall do, whether good or bad, of those I shall be the heir.

Chapter 23 Nàga Vagga The Elephant (Text and Translation by Ven. Nàrada) 1. Aham nàgo' va saïgàme càpàto patitam saram Ativàkyam titikkhissam dussãlo hi bahujjano. 320. 2. Dantam nayanti samitim dantam ràjàbhiruhati Danto seññho manussesu yo' tivàkyam titikkhati. 321. 3. Varam assatarà dantà àjànãyà ca sindhavà Kuñjarà ca mahànàgà attadanto tato varam. 322. THE MAJORITY ARE UNDISCIPLINED 1. As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined. 320. THE CULTURED ENDURE ABUSE 2. They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse. 321. BLESSED IS HE WHO CONTROLS HIMSELF 3. Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has trained himself. 322. Story Bribed by a lady of the court who had a grudge against the Buddha, many people severely abused the Buddha. The Venerable ânanda, unable to endure such abuse, suggested to the Buddha that He leave the place and go to another city. But the Buddha advised him to practise patience and compared Himself to an elephant who had entered the battlefield prepared to endure all attacks. === Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel: https://t.me/ajahnchah_buddhism ===

In Buddhism, a stupa is a sacred structure that typically contains relics, such as the remains of the Buddha or other revered figures, as well as sacred texts or objects. It is an important symbol of enlightenment and a place of meditation and worship for practitioners. The word "stupa" comes from the Sanskrit word meaning "heap" or "mound," reflecting its traditional dome-shaped structure. Stupas represent the Buddha’s mind and the path to enlightenment, symbolizing key elements of Buddhist cosmology, such as the five elements (earth, water, fire, air, and space). Practitioners often walk around a stupa in a clockwise direction, a practice known as circumambulation, as an act of devotion and to accumulate merit. Stupas vary in design and size across different Buddhist traditions, but they universally serve as focal points for spiritual inspiration.

“Pañcime, bhikkhave, ānisaṃsā sappurisaṃ sevato, sappurisasamāsevanāya, sappurisūpadāsanāya. Katame pañca? Saddho hoti, sīlavā hoti, bahussuto hoti, cāgī hoti, paññavā hoti. Ime kho, bhikkhave, pañcānisaṃsā sappurisaṃ sevato, sappurisasamāsevanāya, sappurisūpadāsanāya.” "Monks, there are these five benefits of associating with a good person, keeping their company, and attending on them. What five? One becomes faithful, virtuous, learned, generous, and wise. These, monks, are the five benefits of associating with a good person." Mitta Sutta (AN 5.55)

13. Avajje vajjadassino vajje cávajjadassino Micchàdiññhisamàdànà sattà gacchanti duggatim. 318. 14. Vajjañ ca vajjatoñatvà avajjañ ca avajjato Sammàdiññhisamàdànà sattà gacchanti suggatim. 319. SEE NO WRONG IN WHAT IS NOT WRONG SEE WRONG AS WRONG AND RIGHT AS RIGHT 13. Beings who imagine faults in the faultless, 4 and perceive no wrong in what is wrong, embrace false views and go to a woeful state. 318. 14. Beings knowing wrong as wrong and what is right as right, embrace right views and go to a blissful state. 319. Story The children of some heretics were advised by their teacher not to salute the bhikkhus and not to visit the monastery. One day as they were playing with the children of the Buddha's followers they felt thirsty. So the son of a lay follower was asked to get some water from the monastery. This child mentioned the matter to the Buddha who advised him to bring all the children to the monastery. After they had quenched their thirst the Buddha preached the Dhamma to them and they became His followers. The parents, hearing of their conversion, were at first displeased. Later, they all came to the Buddha and became His followers. Thereupon the Buddha uttered these verses. === Dhammapada, beloved and favorite teachings of the Buddha channel: https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme ===

Free Buddhism ebook Notes on Dhamma Practice By Ajahn Kalyano This book is an introduction to Dhamma Practice based on my own personal practice both as a lay person and as a monk. Free download here: https://drive.google.com/file/d/1CpU0gbK0rsqTFwfTZCu-cSFyAusoNhvR/view?usp=drive_link ===

Free Buddhism ebook Notes on Dhamma Practice By Ajahn Kalyano This book is an introduction to Dhamma Practice based on my own personal practice both as a lay person and as a monk. Free download here: https://drive.google.com/file/d/1CpU0gbK0rsqTFwfTZCu-cSFyAusoNhvR/view?usp=drive_link ===

I have heard that the Blessed One was staying near Savatthi. Then a certain devata went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, how you crossed over the flood." "I crossed over the flood without pushing forward, without staying in place." "But how, dear sir, did you cross over the flood without pushing forward, without staying in place?" "When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place." [The devata:] At long last I see a brahman, totally unbound, who without pushing forward, without staying in place, has crossed over the entanglements of the world. That is what the devata said. The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him — keeping him to her right — and then vanished right there. Partial excerpts from SN 1.1 : Ogha-tarana Sutta

It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness & situational awareness … sense restraint …the 3 kinds of good conduct … the 4 kinds of mindfulness meditation … the 7 awakening factors. When the 7 awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge & freedom, and that’s how it’s fulfilled.” Partial excerpts from AN 10.61 : Avijjasutta

11. Alajjitàye lajjanti lajjitàye na lajjare Micchàdiññhisamàdànà sattà gacchanti duggatim. 316. 12. Abhaye ca bhayadassino bhaye cábhayadassino Micchàdiññhisamàdànà sattà gacchanti duggatim. 317. BE MODEST WHERE MODESTY IS NEEDED HAVE NO FEAR IN THE NON-FEARSOME 11. Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace wrong views and go to a woeful state. 316. 12. Beings who see fear in what is not to be feared, and see no fear in the fearsome, embrace false views and go to a woeful state. 317. Story Some monks remarked that the Nigauñhas 3 were better than the Acelaka ascetics, as the former, through modesty, covered their pudenda. The Nigauñhas explained why they did so. The Buddha, hearing their discussion, uttered these verses. === Words of the Buddha channel: https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq ===

Rich Generosity Master Sheng Yen on transferring merit When a candle is lit in a dark room, it illuminates the room to some extent, but its power is limited. But if you use the same candle to light another candle, the total brightness increases. If you continue to do this, you can fill the room with brilliant illumination. The idea of transferring merit to others is like this. If we keep our own light selfishly hidden, it will only provide a limited amount of illumination. But when we share our light with others, we do not diminish our own light. Rather, we increase the amount of light available to all. Therefore, when others light our candle, we issue forth light. When out of gratitude we use our candle to light other people’s candles, the whole room gets brighter. This is why we transfer merit to others. This kind of light is continuous and inexhaustible. When we achieve a mind of gratitude and dedicate ourselves to helping others, we can practice generosity. We can be generous with our wealth, with ourselves, and with the Dharma. In some ways, giving wealth is the easiest. If we consume less and live more frugally, we can give away what we save. It is also useful to remember that the nature of giving is not necessarily dependent on the size or the value of the gift. Once, the Buddha was about to teach the Dharma to a congregation in the forest, but it got dark. Several people offered their lamps, but there was a homeless woman whose only possession was an alms bowl, which she offered to serve as an oil lamp. On realizing this, the Buddha exclaimed to his congregation that the old lady’s virtue was the most excellent, as she had offered her total wealth, the begging bowl. By making her offering, do you think she lost anything? So when out of gratitude we dedicate ourselves to benefit others, this is practicing generosity or giving. This is something we can learn. Some people think by giving everything away, you end up with nothing. But the Dharma is an inexhaustible well. However much you give of it, you can always go back for more, because in this well the more you take from it, the higher the water will rise. As long as you give the Dharma to nourish others, it will be there. As long as you are alive and are able to practice, this will be true. Being alive, you can learn more and more, and give more and more. Being alive, you can also take time to rest and recover, then go back to the source. This is how giving the Dharma works. From The Method of No-Method: The Chan Practice of Silent Illumination by Master Sheng Yen. === Master Sheng Yen (1931-2009) was the resident teacher at the Chan Meditation Center in Elmhurst, New York, founder of Dharma Drum Mountain, and author of many books. === Dhammapada, beloved and favorite teachings of the Buddha channel: https://t.me/dhammapadas ===

The Method of No Method, The Zen Practice of Silent Illumination by Zen Master Sheng Yen

Free Buddha Dharma ebook Consciousness Enlarged By Venerable U Thittila A course on citta, given by the Venerable U Thiṭṭila. Consciousness, as expounded in the first chapter of the classic manual on Abhidhamma, the Abhidhammatthasaṅgaha, is the topic of this book. The ven. U Thiṭṭila explains in a clear and comprehensive, yet profound manner the different types of consciousness, their classification, and the laws governing them. Along the way he touches on many related topics, making this book as well a good introduction to the Abhidhamma Free download here: https://drive.google.com/file/d/1XjP5NRQW5w0svSD_UM37qAleZUxmfm1U/view?usp=drive_link ===

Free Buddha Dharma ebook Consciousness Enlarged By Venerable U Thittila A course on citta, given by the Venerable U Thiṭṭila. Consciousness, as expounded in the first chapter of the classic manual on Abhidhamma, the Abhidhammatthasaṅgaha, is the topic of this book. The ven. U Thiṭṭila explains in a clear and comprehensive, yet profound manner the different types of consciousness, their classification, and the laws governing them. Along the way he touches on many related topics, making this book as well a good introduction to the Abhidhamma Free download here: https://drive.google.com/file/d/1XjP5NRQW5w0svSD_UM37qAleZUxmfm1U/view?usp=drive_link ===