Words of the Buddha

August 15, 2024 AN 7.4 Vitthatabalasutta: Powers in Detail “Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith. And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy. And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities. This is called the power of conscience. And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the power of prudence. And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness. And what is the power of immersion? It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. … Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion. And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the seven powers. The powers are faith and energy, conscience and prudence, mindfulness and immersion, and wisdom as the seventh power. Empowered by these, an astute mendicant lives happily. They should examine the teaching rationally, discerning the meaning with wisdom. The liberation of their heart is like a lamp going out.” === Buddha dharma teachings channel: https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw ===

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; & that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding. "What is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding. Samyutta Nikaya 56 : Dhammacakkappavattana Sutta

Candi Plaosan Buddhist temple, Klaten, Java island, Indonesia. Built in the 9th century by King Rakai Pikatan of the kingdom of Medang to enshrine three kayas Buddha.

August 14, 2024 AN 6.86 Āvaraṇasutta: Obstacles “Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” === Dhammapada, beloved and favorite teachings of the Buddha channel: https://t.me/dhammapadas ===

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 ===

Every kind of delighting or longing, So often attaching to all kinds of stuff, Yearned for because of deep-rooted confusion — All these, with their roots, have been vanquished by me (Buddha) I'm devoid of attachment, longing, or thirst, And see clearly amidst all phenomena. Having gained the sublime, highest awakening, I meditate in ripened seclusion (a desolate forest) Katthaharaka Sutta: Buddha in the Forest Samyutta Nikaya 7.18

Wat Phra Dhammakaya, largest Buddhist temple in Thailand, enshrines over one million Buddha statues, North Bangkok, Thailand.

August 13, 2024 Dhp 37 From … Citta Vagga: The Mind If one’s mind is not firm in the Dhamma practice, if he does not know true Dhamma, and if his faith wavers, his wisdom never matures. === Words of the Buddha channel: https://t.me/wordsofbuddha ===

Namakāra Gāthā Araham Sammā-Sambuddho Bhagavā, Buddham Bhagavantam abhivādemi. Svākkhāto Bhagavatā Dhammo, Dhammam namassāmi. Supaṭipanno Bhagavato sāvaka-sangho, Sangham namāmi. The Blessed One is the Arahant, the Perfectly and Fully Awakened One; I pay homage to the Buddha, the Blessed One. The Dhamma is well-expounded by the Blessed One; I pay homage to the Dhamma. The Saṅgha of the Blessed One's disciples has practiced well; I pay homage to the Saṅgha.

Giant Reclining Buddha statue, Ko Yin Lay Pagoda, Mawlamyine, Myanmar.

August 12, 2024 Thag 3.10 Sāṭimattiyattheragāthā: Sāṭimattiya In the past you had faith, today you have none. What’s yours is yours alone— I’ve done nothing wrong.In the past you had faith, today you have none. What’s yours is yours alone— I’ve done nothing wrong. Faith is impermanent, fickle: or so I have seen. Passions wax and wane: why would a sage waste away on that account? The meal of a sage is cooked bit by bit in this family or that. I’ll walk for alms, for my legs are strong. Note: To better understand the context for these verses, you might like to read the commentary’s background story: Reborn in this Buddha-age in the kingdom of Magadha as a brahmin’s son, he having the essential conditions entered the Order among the forest bhikkhus, and through study and practice acquired sixfold abhiññā. Thereupon he instructed bhikkhus, and preached to many folk on the Refuges and the Precepts. One family in particular he converted to faith and trust; and in that house he was greatly welcomed, the only daughter, a pretty, lovely girl, respectfully providing him with food. One day Māra, plotting to disturb and disgrace him, took his shape, and going to the maiden, grasped her hand. But she, feeling that this was no human touch, loosed her hand. But the others in the house saw it and lost faith in the Thera. He, knowing nothing, perceived next day their changed manner. And discerning that Māra had been at work, he vowed to loose the dead dog from their neck, and made them tell him what had happened. And the housemaster, hearing his explanation, begged his forgiveness, and declared he himself would wait upon him. The Thera told the matter in these verses. === Vajrayana Tantrayana Buddhism channel: https://t.me/tantrayanabuddhism Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel: https://t.me/tibetanbuddha ===

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

Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jetavana, at Anāthapiṇḍika’s monastery. Then at that time the Gracious One was instructing, rousing, enthusing, & cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear. Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance: “There is that sphere,where there is no earth, no water, no fire, no air, no sphere of infinite space, no sphere of infinite consciousness, no sphere of nothingness, no sphere of neither perception nor non-perception, no this world, no world beyond, neither Moon nor Sun. There, I say there is surely no coming, no going, no persisting, no passing away, no rebirth It is quite without support, unmoving, without an object,—just this is the end of suffering.” Udana 8.1: Paṭhamanibbānapaṭi saṁyutta sutta

He should split up some damp heartwood, dry it [...] and there make a pile in the way done for baking bowls, and have it lit. He should make a hole a span and four fingers wide in a rush mat or a piece of leather or a cloth, and after hanging it in front of the fire [...] He should not review the colour as blue or yellow, etc., or give attention to its characteristic as heat, etc., but taking the colour as belonging to its physical support, and setting his mind on the [name] concept as the most outstanding mental datum, and using any among the names for fire (tejo) such as “the Bright One” (pavaka), “the Leaver of the Black Trail” (kanhavattani), “the Knower of Creatures” (jataveda), “the Altar of Sacrifice” (hutasana), etc., he should develop [the kasina] by using [preferably] the obvious “fire, fire.” [...] he reaches access jhana and the jhana tetrad and pentad [...]. Partial excerpts from the Visuddhimagga : chapter 5: the Fire Kasina

(5) restraint of the sense faculties. Restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for restraint of the sense faculties? It should be said: (6) mindfulness and clear comprehension. Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for mindfulness and clear comprehension? It should be said: (7) careful attention. Careful attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careful attention? It should be said: (8) faith. Faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: (9) hearing the good Dhamma. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good persons. “Thus associating with good persons, becoming full, fills up hearing the good Dhamma. Hearing the good Dhamma, becoming full, fills up faith. Faith, becoming full, fills up careful attention. Careful attention, becoming full, fills up mindfulness and clear comprehension. Mindfulness and clear comprehension, becoming full, fill up restraint of the sense faculties. Restraint of the sense faculties, becoming full, fills up the three kinds of good conduct. The three kinds of good conduct, becoming full, fill up the four establishments of mindfulness. The four establishments of mindfulness, becoming full, fill up the seven factors of enlightenment. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full. “Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma…. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.” === Buddha dharma teachings channel: https://t.me/lorddivinebuddha ===

August 11, 2024 AN 10.61 Avijjāsutta: Ignorance “Bhikkhus, this is said: ‘A first point of ignorance, bhikkhus, is not seen such that before this there was no ignorance and afterward it came into being.’ Still, ignorance is seen to have a specific condition. “I say, bhikkhus, that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances. The five hindrances, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. The three kinds of misconduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? It should be said: non-restraint of the sense faculties. Non-restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for non-restraint of the sense faculties? It should be said: lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? It should be said: careless attention. Careless attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careless attention? It should be said: lack of faith. Lack of faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: not hearing the good Dhamma. Not hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons. “Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of faith. Lack of faith, becoming full, fills up careless attention. Careless attention, becoming full, fills up lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, becoming full, fills up non-restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct. The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full. “Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma…. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full. “I say, bhikkhus, that (1) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. The seven factors of enlightenment, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of enlightenment? It should be said: (3) the four establishments of mindfulness. The four establishments of mindfulness, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: (4) the three kinds of good conduct. The three kinds of good conduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of good conduct? It should be said:

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