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'.. These are the five things that are likable, ![]()
desirable, and agreeable, ![]()
but hard to get in the world...'![]()
- Iṭṭha Sutta AN 5.43 ![]()
![]()
Dhamma Sharing![]()
by Ven. K Sri Dhammananda &![]()
Ajahn Brahm follows....![]()
![]()
tinyurl.com/setfdvdt ![]()
![]()
#TheBuddhaWordafPraying & Wishing for .... ![]()
![]()
'.. Long life (āyu),![]()
beauty (vaṇṇa),![]()
happiness (sukha),![]()
fame (yasa), and![]()
heaven (sagga).![]()
![]()
These are the five things that are likable, ![]()
desirable, and agreeable, ![]()
but hard to get in the world...'![]()
![]()
- Iṭṭha Sutta AN 5.43 ![]()
![]()
---![]()
![]()
'Nature is impartial;![]()
it cannot be flattered by prayers.![]()
It does not grant any special favours on request.![]()
![]()
Man is not a fallen creature who begs for his needs as he awaits mercy. According to Buddhism, man is a potential master of himself. Only because of his deep ignorance does man fail to realize his full potential. Since the Buddha has shown this hidden power, man must cultivate his mind and try to develop it by realizing his innate ability.![]()
![]()
Buddhism gives full responsibility and dignity to man. It makes man his own master. According to Buddhism, no higher being sits in judgment over his affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants it to be. ...'![]()
![]()
- 'The Meaning of Prayer'![]()
an excerpt from 'What Buddhists Believe'![]()
by Ven. K. Sri Dhammananda![]()
- Read in full here ..![]()
www.budsas.org/ebud/whatbudbeliev/198.htm![]()
![]()
---![]()
![]()
What we Desire for![]()
in this world...![]()
![]()
'Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:![]()
![]()
“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world.![]()
![]()
What five?![]()
![]()
Long life (āyu),![]()
beauty (vaṇṇa),![]()
happiness (sukha),![]()
fame (yasa), and![]()
heaven (sagga).![]()
![]()
These are the five things that are likable, desirable, and agreeable, but hard to get in the world.![]()
![]()
And I say that these five things are not got by praying or wishing for them. If they were, who would lack them?![]()
![]()
A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being.![]()
![]()
A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being.![]()
![]()
A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being.![]()
![]()
A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being.![]()
![]()
A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens.![]()
![]()
For one who desires a continuous flow![]()
of exceptional delights—![]()
long life, beauty, fame and reputation,![]()
heaven, and birth in an eminent family—![]()
![]()
the astute praise diligence![]()
in making merit.![]()
Being diligent, an astute person![]()
secures both benefits:![]()
![]()
the benefit in this life,![]()
and in lives to come.![]()
A wise one, comprehending the meaning,![]()
is called ‘astute’.” '![]()
![]()
- Iṭṭha Sutta or![]()
Pañcaiṭṭhadhamma Sutta AN 5.43![]()
- Sources here ...![]()
suttacentral.net/an5.43/en/sujato![]()
suttacentral.net/an5.43/en/bodhi![]()
www.accesstoinsight.org/tipitaka/an/an05/an05.043.than.html?fbclid=IwAR0GorIrnRO_fu5Q-dvbDfdE7qbL... ![]()
.. or .. tinyurl.com/3jn2edve![]()
![]()
---![]()
![]()
The Wishing Game![]()
![]()
'Five children were playing a wishing game. Each would be asked in turn, “If you had a wish, what would it be?” The child with the best wish would win. The first child said, “If I had a wish, I would wish for some chocolate ice cream,” because it was a hot day and he liked ice cream.![]()
![]()
The second child said, ”If I had a wish, I would wish for an ice cream factory. Then I can have many ice creams, whenever I want!” The first child sat glumly, regretting that he had wished for only ice cream and thinking how clever the second child was.![]()
![]()
The third child said, “My wish is for a billion dollars. With a billion bucks, I can buy my own ice-cream factory, a candy store, and my own fast-food restaurant, then I can have a burger and double fries whenever I want, and my Mom won’t be able to stop me! I’ll also have enough money left over to buy anything else I want, as soon as I think of it.” Now the second child felt stupid, having settled for only an ice-cream factory, while thinking how much smarter this third child was, wishing for a billion dollars.![]()
![]()
The fourth child said, “If I had a wish, then I’d wish for three wishes! With my first wish, I’d get my ice-cream factory. With my second wish, I’d get a billion dollars, and for my third wish, I’d ask for three more wishes! That way, I can go on wishing forever.” Even the child who’d wished for a billion dollars now felt beaten. All the first three children looked up to this fourth child as a genius. What could be superior to unlimited wishes?![]()
![]()
The fifth child surpassed them all. He said quietly, “If I had a wish, I would wish that I was so content that I would never need any more wishes!”![]()
![]()
That last child won the wishing game, just as those who sit perfectly still win the human race. He understood that the highest happiness, nibbāna, is the complete ending of all sensory desire, ill will, and delusion. Nibbāna is contentment at last. It is the ending of craving. Peace. Enlightenment ...'![]()
![]()
Taken from: 'Happiness through Meditation'![]()
by Ajahn Brahm![]()
- Sources ...![]()
hendritan.wordpress.com/2012/04/05/wishing-game/![]()
![]()
Keeping the Water Still: An Interview with Ajahn Brahm![]()
www.theosophical.org/publications/quest-magazine/4402![]()
![]()
---![]()
![]()
#TheBuddhaWordaf ![]()
tiny.cc/TheBuddhaWord![]()
![]()
#tbcMalaysiaDhamma ![]()
tiny.cc/TBCMfb
Namo Buddhaya-🌹🌹🌹-![]()
![]()
Buddha put it quite simply : " You can search the whole tenfold ![]()
universe and not find a single being more worthy of love and compassion than the one seated here - yourself . ![]()
" Self - compassion and self - forgiveness are not weaknesses , but the roots of our courage and magnanimity . Sometimes ![]()
compassion for ourselves and others seems hard to find . But even if you lose touch with these feelings during your most intense suffering , compassion is an essential part of our true nature . In fact , it is in this self - compassion and self - love that you find the strength to carry a lamp through your darkest nights . And it is by first practicing self compassion that you find not only a way to hold your own struggles and sorrows in your heart — but through them you learn how to connect with the sufferings and sorrows of all those around . ![]()
![]()
- Jack Kornfield-💞💞💞-
The Buddhist teachings that when a person passed away they are reborn and that this process of death and rebirth will continue until enlightenment Or Nirvana's attained. This raises the question : "What is the person?" What we call life ?...is the combination of the Five Aggregates, a combination of physical and mental energies. These are constantly changing; they do not remain the same for two consecutive moments. Every moment they are born and they die. 'When the Aggregates arise, decay and die, O bhikkhu, every moment you are born, decay, and die.' This, even dow during this life time, every moment we are born and die, but we continue. If we can understand that in this life we can continue without a permanent, unchanging substance like Self or Soul, why can't we understand that those forces themselves can continue without a Self or a Soul behind them after the non-functioning of the body?”( Walpola Rahula, What the Buddha Taught).Most religions believe that the core of the person, the real person, is the soul, a non-material and eternal entity that survives in the afterlife.
bit.ly
Heal Yorself ! Talpe temple school Buddhist teaching and Buddhist quotes
Namo Buddhaya-🌹🌹🌹-![]()
WHEN YOU REPLACE " WHY IS THIS HAPPENING TO ME ? " ![]()
WITH …![]()
" WHAT IS THIS TRYING TO TEACH ME ? " , ![]()
EVERYTHING SHIFTS . ![]()
-🔰🔰🔰-
<3(...) ![]()
"As soon as the mind has stillness for its food, it lets go of its concerns for the various flavors of sights, sounds, smells, tastes, and tactile sensations step by step, because the flavor of this stillness begins to excel them. Even this is enough to begin excelling all other flavors. Even more so when the mind begins to investigate things with its discernment, analyzing them in terms of the three characteristics or the meditation theme of unattractiveness—because in the beginning we tend to develop the theme of unattractiveness, contemplating every part of our own body and the bodies of others, inside and out, as seems most appropriate and natural for us to investigate, because they all share the same conditions for us to see clearly step by step: The flavor of the Dhamma will then intensify, becoming an ingenious flavor. And in addition to being an ingenious flavor, it’s a flavor that comes from being able to let go."![]()
- Venerable Ajahn Maha Boowa![]()
![]()
Source: www.dhammatalks.org/books/ThingsAsTheyAre/Section0008.html
A requests to Buddhists across the world.
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Problems will never be ended. Therefore we should not fear from problems rather we should face them with our best. Often Problems come with solution. We should know the noble truth of existence of problem and maximum affects of problem. We should accept the affects of problem.![]()
And we should consider every possibilities for removal of problem and choose most appropriate possibility to resolve the particular problem.![]()
Sometime we have to face lot of problems simultaneously but we should have to resolve them one by one.
would like to begin this talk firstly by speaking about developing the posture for meditation. The ideal posture is one that is quite balanced, so try to sit on the floor quite straight. Keep the back straight and push the lower back forward as if something is pulling you from the chest upwards a little bit so that you are lifting yourself up. The top of the head should be towards the ceiling, keep your chin tucked in a little so that the neck is straight. The posture is something that you can work with and improve, as it is never perfect from the start.
The Buddha![]()
![]()
The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail.
Namo Buddhaya-❤️❤️❤️-![]()
![]()
Anyone who has made us suffer is undoubtedly suffering too . We only need to follow our breathing and look deeply , and naturally we will see his suffering . A part of his difficulties and sorrows may have been brought about by his parents ' lack of skill when he was still young . But his parents themselves may have been victims of their parents ; the suffering has been transmitted from generation to generation and has been reborn in him . If we see that , we will no longer blame him for making us suffer , because we know that he is also a victim . To look deeply is to understand.![]()
![]()
- Thich Nhat Hanh-🌹🌹🌹-
HAPPENING NOW![]()
INSPIRING SUNDAY WITH DR HO EU CHIN![]()
![]()
Sunday, 10 Oct 2021 | 10:30 am SG Time (GMT+8) ![]()
![]()
Title: ”A Spiritual Cultivation Through a Sustainable Lifestyle” ![]()
![]()
Join Dr Ho Eu Chin in our Sunday Service to find out how we can practise and progress in our Dhamma cultivation through living simply and sustainably on planet Earth! 🌍![]()
![]()
BF Facebook: fb.watch/8y2Srz-ycR/ or www.facebook.com/buddhistfellowship/![]()
BF YouTube: youtu.be/d1fQ4wyjI1w or youtube.com/buddhistfellowshipsg/![]()
![]()
The talk is broadcast simultaneously at the Sunday Service @BF West Centre and on BF’s Facebook & YouTube at 10:30 AM.![]()
![]()
Dr Ho Eu Chin’s Talks Video Playlist on BF Channels:![]()
Facebook: tinyurl.com/DrHoEuChin-BFFBplaylist![]()
YouTube: tinyurl.com/DrHoEuChin-BFYTplaylist
The Buddha spoke about everything which is real. What he taught can be proved by our own experience. However, we do not really know the most common realities of daily life: the mental phenomena and physical phenomena which appear through eyes, ears, nose, tongue, bodysense and mind. It seems that we are mostly interested in the past or the future. However, we will find out what life really is if we know more about the realities of the present moment, and if we are aware of them when they appear.
Mahayana literally means "Great Vehicle" (of Liberation from Samsara, or the "Wheel of Change"), somewhat like a jumbo-jet, that carries many people. Hinayana is a derogatory term meaning "Small Vehicle" or "Inferior Vehicle" (like a skateboard, which carries only one), used by people who claim to follow the "Mahayana" to refer to followers of the Theravada school or "Way of the Elders", as if they themselves have already passed that stage. They say "Hinayanists" are selfish, thinking only of their own salvation, instead of -- like them -- the salvation of "all beings". There is tremendous egoism underlying this claim, and we can be sure than anyone making it has not understood much at all! Actually, the word "Hinayana" is a misnomer and should not be used to refer to people at all, for both "Mahayana" and "Hinayana", as I will show, are not schools of Buddhism, but attitudes of mind.
The Essence of the Training![]()
![]()
“Therefore, Bāhiya, this is how you are to train yourself:![]()
![]()
“In the seen, there will be just the seen.![]()
In the heard, there will be just the heard.![]()
In the sensed, there will be just the sensed.![]()
In the cognized, there will be just the cognized.![]()
![]()
This, Bāhiya, is how you are to train yourself. ![]()
![]()
- Bāhiya Sutta Ud1.10 ![]()
![]()
Dhamma Sharing on Bāhiya Sutta![]()
by Ajahn Brahm![]()
& other Commentary ...![]()
tinyurl.com/3zvs4k8n ![]()
![]()
#TheBuddhaWordafTo the Point![]()
![]()
"All conditioned things are impermanent" ![]()
— when one sees this with wisdom, ![]()
one turns away from suffering. ![]()
This is the path to purification.![]()
![]()
Sabbe saṅkhārā aniccā'ti yadā paññāya passati![]()
Atha nibbindati dukkhe esa maggo visuddhiyā. ![]()
![]()
"All conditioned things are unsatisfactory" ![]()
— when one sees this with wisdom, ![]()
one turns away from suffering. ![]()
This is the path to purification.![]()
![]()
Sabbe baṅkhārā dukkhā'ti yadā paññāya passati![]()
Atha nibbindati dukkhe esa maggo visuddhiyā. ![]()
![]()
"All things are not-self" ![]()
— when one sees this with wisdom, ![]()
one turns away from suffering. ![]()
This is the path to purification.![]()
![]()
Sabbe dhammā anattā'ti yadā paññāya passati![]()
Atha nibbindati dukkhe esa maggo visuddhiyā. ![]()
![]()
- Dhammapada Verses 277 - 279 ![]()
![]()
---![]()
![]()
The Discourse to Bāhiya Ud1.10![]()
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Thus have I heard. On one occasion the Blessed One was living at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s park. On this occasion Bāhiya Dārucīriya was living at Suppāraka, on the shore of the ocean. He was honored, respected, revered, worshiped, and esteemed, and he received robes, almsfood, dwellings, medicine, and medical supplies. Then when Bāhiya was alone in retreat, this thought arose in his mind: “There are beings in this world who are Arahants or are on the way to becoming Arahants; I am one of them.”![]()
![]()
A deva who used to be one of the Bāhiya‘s relatives knew what Bāhiya was thinking, and out of compassion and well-wishing for Bāhiya he approached Bāhiya and said to him, “Bāhiya, you are certainly not an Arahant, and you are not on the way to becoming an Arahant. You aren‘t even doing the practices by means of which you could be an Arahant or be on the way to becoming an Arahant.”![]()
![]()
“Then who in this world of devas is currently an Arahant or on the way to becoming an Arahant?”![]()
![]()
“Bāhiya, in the northern country there is a city named Sāvatthi. That is where the Blessed One lives now, the Arahant, the Fully Self-Awakened One. Bāhiya, that Blessed One is an Arahant and teaches the way to become an Arahant.”![]()
![]()
Motivated by that deva, Bāhiya left Suppāraka. On his way to Sāvatthi, he only stayed one night in each place he passed through. When he arrived, he went to Jeta‘s Grove and entered Anāthapiṇḍika‘s park. On this occasion several monks were doing walking meditation in the open air. Bāhiya approached those monks and said to them, “Bhante, where does the Blessed One currently live – the Arahant, the Fully Self-Awakened One? We wish to see the Blessed One, the Arahant, the Fully Self-Awakened One.”![]()
![]()
“Bāhiya, he has entered the residential area for alms.”![]()
![]()
Then Bāhiya went through Jeta‘s Grove, leaving it behind and entering Sāvatthi. There he saw the Blessed One going for alms in Sāvatthi – inspiring, inspirational, his appearance peaceful, his mind peaceful, with the utmost self-mastery and tranquility, trained, restrained, self-controlled, and majestic1. Having seen the Blessed One, he approached him and lowered himself to the ground with his head at the Blessed One‘s feet, saying “Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.”![]()
![]()
When this was said, the Blessed One said to Bāhiya, “This is not the time, Bāhiya. I have entered a residential area for alms.”![]()
![]()
A second time Bāhiya said to the Blessed One, “Bhante, it is hard to know how long the Blessed One‘s life will last, or how long my life will last. Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.”![]()
![]()
A second time the Blessed One said to Bāhiya, “This is not the time, Bāhiya. I have entered a residential area for alms.”![]()
![]()
A third time Bāhiya said to the Blessed One, “Bhante, it is hard to know how long the Blessed One‘s life will last, or how long my life will last. Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.”![]()
![]()
“Therefore, Bāhiya, this is how you are to train yourself:![]()
![]()
“In the seen, there will be just the seen.![]()
![]()
In the heard, there will be just the heard.![]()
![]()
In the sensed, there will be just the sensed.![]()
![]()
In the cognized, there will be just the cognized.![]()
![]()
This, Bāhiya, is how you are to train yourself.![]()
![]()
Bāhiya, when it is like this for you –![]()
![]()
In the seen, there is just the seen,![]()
![]()
In the heard, there is just the heard,![]()
![]()
In the sensed, there is just the sensed,![]()
![]()
In the cognized, there is just the cognized –![]()
![]()
Then, Bāhiya, there will be no ‘you’ in terms of this.![]()
![]()
When there is no ‘you’ in terms of this,![]()
![]()
Then there is no ‘you’ there;![]()
![]()
When there is no ‘you’ there,![]()
![]()
There is no ‘you’ here, or beyond, or in between. ![]()
![]()
Just this is the end of suffering.”![]()
![]()
Then while the Blessed One was teaching this brief Dhamma teaching to Bāhiya, Bāhiya‘s mind was liberated from the corruptions by means of non-attachment. After the Blessed One had instructed Bāhiya with this brief instruction, he left. And not long after the Blessed One left, a young cow encountered Bāhiya and killed him.![]()
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Then after the Blessed One had gone for alms in Sāvatthi, had eaten his meal, and was returning from alms-round accompanied by several monks, when he left the city he saw that Bāhiya had died. When he saw this he said to the monks, “Monks, take Bāhiya‘s corpse, put it on a pallet, take it out, and burn it; then build a monument3. Monks, one of your fellow spiritual practitioners has died.”![]()
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“Yes, Bhante,” those monks replied to the Blessed One. They took Bāhiya‘s corpse, put it on a pallet, took it out, burned it, and built a monument. Then they approached the Blessed One, paid respects to him, and sat to one side. When they were seated to one side, they said to the Blessed One, “Bhante, Bāhiya‘s corpse has been burned and a monument has been built. What is his destination? What is his next life?”![]()
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“Monks, Bāhiya was wise. He practiced Dhamma in accordance with Dhamma; he did not concern me on account of the Dhamma. Monks, Bāhiya has attained final Nibbāna.”![]()
![]()
Then the Blessed One, having understand this matter, made this proclamation at that time:![]()
![]()
“Where water, earth, fire, and wind have no hold,![]()
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Where stars do not shine, and the sun has no radiance,![]()
![]()
Where the moon does not glow, and darkness cannot be found,![]()
![]()
When one personally knows this – a sage, a holy person of true wisdom,![]()
![]()
Then from form, formlessness, pleasure, and pain they are freed.”![]()
![]()
- Bāhiya Sutta Ud1.10![]()
- Source : suttacentral.net/ud1.10/en/suddhaso ![]()
![]()
---![]()
![]()
Dhamma Sharing![]()
by Ajahn Brahm ...![]()
youtu.be/RYbe7W7XRu8 ![]()
![]()
---![]()
![]()
Take a Good Hard Look![]()
by Douglas Phillips,![]()
Lion's Roar ...![]()
www.lionsroar.com/take-a-good-hard-look/ ![]()
![]()
---![]()
![]()
#TheBuddhaWordaf ![]()
tiny.cc/TheBuddhaWord![]()
![]()
#tbcMalaysiaDhamma ![]()
tiny.cc/TBCMfb
"If the mind doesn’t really know ![]()
conditions and determinations, ![]()
it is moved by them. ![]()
Encountering good, bad, pleasure, or pain, ![]()
it proliferates about them. ![]()
![]()
Why does it proliferate? ![]()
Because there is still a cause. ![]()
What is the cause? ![]()
The cause is the understanding that ![]()
the body is one’s self, ![]()
or belongs to the self; ![]()
that feelings are self or belonging to self; ![]()
that perception is self or belonging to self; ![]()
that conceptual thought is self or belonging to self; ![]()
that consciousness is self or belonging to self. ![]()
![]()
The tendency to conceive things ![]()
in terms of self is the source of happiness, ![]()
suffering, birth, old age, sickness and death. ![]()
This is the worldly mind, spinning around and ![]()
changing at the directives of worldly conditions. ![]()
This is the conditioned mind."![]()
![]()
~ Ajahn Chah![]()
![]()
#AjahnChah #dhammaquote #Buddha #buddhism![]()
#mind #conditions #truth #wisdom ![]()
#determinations #proliferate #perception ![]()
#anicca #suffering #dukkha #阿姜查![]()
#loselanicca #loseldawa #jigmeloseldawa
Namo Buddhaya-🌹🌹🌹-![]()
![]()
We contemplate happiness and unhappiness as uncertain and impermanent and understand that all the various feelings we experience are not lasting and not to be clung to. We see things in this way, because we have wisdom. We understand that things are impermanent according to their own nature. ![]()
![]()
If we have this kind of understanding, it's like taking hold of one strand of a rope that makes a knot and pulling it in the right direction. The knot will then loosen and begin to untangle. It'll no longer be so tight and tense.![]()
![]()
This is similar to understanding that things don't always have to be the way they've always been. Before, we felt that things had to be a certain way, and in so doing, we pulled the knot tighter and tighter. This tightness is suffering. Living that way is very tense. So we loosen the knot a little and relax. Why do we loosen it? Because it's tight! If we don't cling to it, then we can loosen it. It's not a condition that must always be that way. ![]()
![]()
We use the teaching of impermanence as our basis. We see that both happiness and unhappiness are not permanent. We see them as not dependable. There's absolutely nothing conditioned that is permanent. With this kind of understanding, we gradually stop believing in the various moods and feelings that come up in our mind. Wrong understanding will decrease in the same degree that we stop believing in them. This is what is meant by undoing the knot. It continues to become looser. Attachment will be gradually uprooted.![]()
![]()
— Ajahn Chah, A Tree in the Forest—☸️🧘☸️🧘☸️🧘☸️🧘☸️—
Hey everyone! 😇🙏 Wonder what Equanimity in Buddhism means and how to apply it in your life? ☸️![]()
I recommend watching this online & free event 🥰LIVE NOW🥰 put together by students from UNIBUDS (the University of New South Wales Buddhist Society, Sydney, Australia). It's worth a watch and you'll learn so much! ![]()
May all be well and happy always 😇🙏
[Bodhi Nite 2021] The Fading Ripple - Beauty of Peace and Clarity
youtu.be
Bodhi Nite 2021 is a celebration of UNIBUDS' 41st Anniversary based on the theme of Equanimity. There will be a series of spectacular performances—memorable ...
Because religion offers this comprehensive and immediate truth, an answer that is suitable for the masses, but which at the same time is not verifiable through any of the five senses, it must hinge on faith. Because these answers are unverified, they will be constantly growing. At one time one kind of answer is submitted. People don't know whether it is true or not, because it can't be verified. If they believe it they accept it. At a later time a new answer is given. Nobody knows whether this new answer is true or not, it can't be verified either. It boils down to preference. Some may prefer the older belief, some the newer one. Religions, built as they are on faith, vary in accordance with that faith. For this reason we can see at any one time many different religions.
Namo Buddhaya-🌹🌹🌹-![]()
" Our minds aren't peaceful because of old habits . We inherit these because of our past actions and thus they follow us around and constantly plague us . We struggle and search for a way out , but we're bound by them and they pull us back . These habits don't forget their old grounds ."![]()
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-Ajahn Chah-❤️❤️❤️-
Hey everyone! 😇🙏 Wonder what Equanimity in Buddhism means and how to apply it in your life? ☸️![]()
I recommend watching this online & free event TODAY put together by students from UNIBUDS (the University of New South Wales Buddhist Society, Sydney, Australia). It's worth a watch and you'll learn so much! May all be well and happy always 😇🙏⚠️ATTENTION!💥BODHI NITE IS TONIGHT!!!💥⚠️![]()
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Here’s the ultimate guide for 👉🏻You👈 to enjoy the show to the FULLEST! ![]()
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1. 👀WATCH👀 - Youtube Livestream: (7pm SYD Time/ 4pm MY time) youtu.be/vd4w3m1HQYs![]()
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3. 🤓READ🤓- Bodhi Nite Booklet (Spolier ALERT!) bit.ly/3056eYc![]()
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SEE YOU THERE!! 🥰🥳🥳
Ajahn Khemavaro interview with ABC talked about Ajahn Mun, Ajahn Chah and How did a former stockbroker who wanted to smuggle a cigarette for a friend in the Buddhist retreat end up become a monk?
Ajahn Khemavaro | Part 2: What is it like to be a Monk | Smuggle cigarette for a friend in retreat
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Namo Buddhaya-🌹🌹🌹-![]()
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The Buddha recognised that one of the greatest causes of human misery is selfishness, the desire to obtain more and more things and the fear of not having enough, or losing what we have. ![]()
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As soon as we start practising generosity, sharing what we have with others, we find that in fact there is always enough. We also discover that the heart is nourished in a quite particular way when we start to be generous.![]()
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In some Buddhist traditions they have a custom of putting a little of the food they receive to one side for the hungry ghosts. Once when I was living in the forest at Chithurst I decided to experiment with this practice and to share a little of my food each day with the animals in the forest. ![]()
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It was very interesting to notice the sense of pleasure that came from putting a little of each of the types of food to one side, even the things that I really liked. Even when there was less than I would have liked normally, it felt really good to share what I had.![]()
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— Ajahn Candasiri, Simple Kindness—🔰🔰🔰—
Leigh Brasington - Right Concentration ![]()
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In this episode of Meta Perspective we discussed Right Concentration; The Jhanas, Insight practice, Stream Entry and Dependant Origination. ![]()
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See Here:
Leigh Brasington - Right Concentration
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In this episode of Meta Perspective we discussed Right Concentration; The Jhanas, Insight practice, Stream Entry and Dependant Origination. Leigh's website: ...
Dhammapada, Verse 227![]()
![]()
www.facebook.com/118517993765515/posts/163356412615006/They blame those who remain silent, they blame those who speak much and they blame those who speak in moderation. There is none in the world who is not blamed.![]()
***![]()
Dhammapada, Verse 227![]()
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#motivationalquotes #dailyinspiration #spiritualawakening #holybook #budhism #international #spirituality #equality #creativity #astitvamgallery
#Buddhistdoor en #español: Sobre el Instituto de Estudios Buddhistas Hispano (IEBH) de WINSTON VELAZCO.![]()
El Instituto de Estudios Buddhistas Hispano (IEBH), fundado en 2011 en México, es una de las principales instituciones académicas dedicadas al estudio del budismo en los países de habla hispana. Su objetivo es «ofrecer un estudio académico de la enseñanza budista en general, y del budismo theravada en particular, basado en el Buddha-Dhamma como está expuesto en el canon pali, exponiendo el aspecto secular de estas enseñanzas para que las sociedades de habla hispana se vean positivamente influenciadas con su alto contenido de valores humanos y el profundo entendimiento del desarrollo mental».![]()
Leer más: espanol.buddhistdoor.net/sobre-el-instituto.../...
Sobre el Instituto de Estudios Buddhistas Hispano (IEBH) - Buddhistdoor en Español
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Sobre el Instituto de Estudios Buddhistas Hispano (IEBH) WINSTON VELAZCO Este artículo forma parte de la edición especial: «La educación budista en América Latina y España» El Instituto de Estu...
🌸*We invite you to join us on an unique two-week series on cultivating universal love, compassion and wisdom.*🌸![]()
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🌈 Bodhicitta is a concept within Buddhism that refers to the “enlightened mind,” a state of mind in which an individual desires—above all other things—to be empathetic toward all beings, as well as dedicated to helping others find enlightenment and freedom from suffering. 🌈![]()
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*It is an opportunity to learn calm and practical ways to bring the essentials of Bodhicitta into your everyday life.*![]()
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Daily practice will lead to an uncontrived bodhicitta that remains in the mind-stream continuously without having to rely on conscious effort. ✨![]()
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The sessions will be conducted live by Lama Tashi from Phyang Monastery of Ladakh 🏞![]()
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Reserve your seat using the below 👇 link ![]()
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Love 🌺
SUTTA CLASS Session 7 | Cessation of Identification | Part 1: Cessation of Ignorance Theory
Ajahn Tiradhammo | SUTTA CLASS Session 7 | Part 1: Cessation of Ignorance Theory
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Hi to Funtech Cambo...![]()
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What is True Freedom?I Can I Drink Alcohol? I什么是真正的自由？I 可以喝酒吗？![]()
...![]()
Everyone is free. But only by obeying disciplines, we don’t have to pay. This applies to every being in the universe, including Buddhas and Bodhisattvas. The fact is that the higher the level of the beings, more disciplines the beings have to obey. In another word, disciplines are precepts. ![]()
One time, there was a person asking, “Can I drink alcohols?” The answer is, “Yes, anyone can chose to drink alcohol, and one just has to pay the result.” ![]()
...![]()
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What is True Freedom?I Can I Drink Alcohol? I什么是真正的自由？I 可以喝酒吗？ (10/03/2021)
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What is True Freedom?I Can I Drink Alcohol? I什么是真正的自由？I 可以喝酒吗？...Everyone is free. But only by obeying disciplines, we don’t have to pay. This applies to eve...
Hey everyone! 😇🙏 Wonder what Equanimity in Buddhism means and how to apply it in your life? ☸️![]()
I recommend watching this online & free event put together by students from UNIBUDS (the University of New South Wales Buddhist Society, Sydney, Australia). It's worth a watch and you'll learn so much! Btw, it is on this Saturday, 7pm Sydney time. ![]()
May all be well and happy always 😇🙏
This content isn't available right now
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Monk Chat ![]()
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Tune in with your questions and ask them real-time to the monastic Sangha! If you're able to support the monastery, please visit www.buddhistinsights....
THE WIFE:![]()
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In advising women about their role in married life, the Buddha appreciated the fact that peace and harmony of a home rested largely on a woman. His advice was realistic and practical when he explained a number of day-to-day characteristics which a woman should or should not cultivate. On diverse occasions, the Buddha counseled that a wife should:
The Seven factors of awakening: awareness of the presence or absence, the arising, and the culmination, of sati'(mindfulness), dhamma vicaya (investigation of dhammas), viriya (energy, effort, persistence, determination), pīti (rapture), passaddhi (tranquility, relaxation (of body and mind)), samadhi (clear awareness, concentration), upekkha (equanimity);
Good morning from England. I've just joined this group as I would love to learn more about Buddhism and which tradition could possible be more appealing to me.![]()
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I know certain Asian countries are more aligned to Theravada, but for others, what spoke to you more about Theravada over Mahayana/Zen or even Taosim?
What is Buddhism? How to Learn buddhism? Dependent Origination - Part 2 - with Bhante Sumitta![]()
The Twelve Links of Dependent Origination with Bhante Sumitta
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In this 3-talk Series, Bhante Sumitta will go through all the links of Dependent Origination in detail, referencing the Suttas and Commentaries. To learn mor...
HAPPENING NOW![]()
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INSPIRING SUNDAY WITH BHANTE SUMANA![]()
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Sunday, 3 Oct 2021 | 10:30 am SG Time (GMT+8) ![]()
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Title: ”THE ARAHANT’S BANNER”![]()
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BF Facebook: fb.watch/8oQ7OzHEz1/ or www.facebook.com/buddhistfellowship/![]()
BF YouTube: youtu.be/n3UIPGIHwYA or youtube.com/buddhistfellowshipsg/![]()
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The talk is broadcast simultaneously at the Sunday Service @BF West Centre and on BF’s Facebook & YouTube at 10:30 AM.
Once upon a time there were two merchants, who were friends. Both of them were getting ready for business trips to sell their merchandise, so they had to decide whether to travel together. They agreed that, since each had about 500 carts, and they were going to the same place along the same road, it would be too crowded to go at the same time.![]()
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One decided that it would be much better to go first. He thought, "The road will not be rutted by the carts, the bullocks will be able to choose the best of all the grass, we will find the best fruits and vegetables to eat, my people will appreciate my leadership and, in the end, I will be able to bargain for the best prices."![]()
![]()
The other merchant considered carefully and realized there werehttps://bit.ly/3A5J5RR
Hey everyone! 😇🙏 Ever wonder what Equanimity in Buddhism means and how to apply it in your life? ☸️![]()
I recommend watching this online & free event put together by students from UNIBUDS (the University of New South Wales Buddhist Society, Sydney, Australia). It's worth a watch and you'll learn so much! May all be well and happy always 😇🙏
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youtu.be/ZrVuY7ZQeXk![]()
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Buddhism best religion peaceful religion ![]()
RELAXING AND SOOTHING FEELING SUPPORT ME SHARE IT KEEP SUBSCRIBE THIS CHANNEL TO GET MORE VIDEOS LIKE THIS...HOPE YOU MEMBERS HERE WILL SUPPORT ME
COMPLETE RELAXATION AND SOOTHING MUSIC KEEP YOUR MIND COOL
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Yeh video appke mind ko sukoon provide karega but you have to SUBSCRIBE THIS CHANNEL
"Follow in the Footprints of Noble Beings" by LP Liem Wat Buddha Dhamma - Theravadin Forest Monastery in 2016 Translated to English by Ajahn Thaniyo.
Luang poh Liem | Follow in the Footprints of Noble Beings | Translated by Ajahn Thaniyo
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My alms bowl is central to my life. A symbol of the Theravada Buddhist monastic tradition in which I trained, it is the soul of my mendicancy - coming empty-handed before the laity to receive material nourishment and responding to their generosity. Sometimes that means reciprocating with a teaching from the Buddha, sometimes with a blessing chant or simply an expression of gratitude and kindness.
What is Buddhism? How to Learn buddhism? Dependent Origination - Part 3 - with Bhante Sumitta![]()
The Twelve Links of Dependent Origination with Bhante Sumitta
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In this 3-talk Series, Bhante Sumitta will go through all the links of Dependent Origination in detail, referencing the Suttas and Commentaries. To learn mor...
Brahma Vihāra : Divine Abodes![]()
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'.. Let them not do the slightest thing![]()
That the wise would later reprove.![]()
Wishing: In gladness and in safety,![]()
May all beings be at ease.![]()
Whatever living beings there may be;![]()
Whether they are weak or strong, omitting none,![]()
The great or the mighty, medium, short or small,![]()
The seen and the unseen,![]()
Those living near and far away,![]()
Those born and to-be-born —![]()
May all beings be at ease! ..'![]()
- Metta Sutta Sn 1.8 ![]()
![]()
Sharings by ![]()
Ajahn Sucitto &![]()
Ven. Nyanaponika Thera![]()
here ... tinyurl.com/sytyv2cu ![]()
![]()
#TheBuddhaWordafBrahma Vihāra : Divine Abodes ![]()
![]()
' Guided Meditation - Brahma Vihara And Kayanussati '![]()
by Ajahn Sucitto![]()
given at Cittaviveka (Chithurst Buddhist Monastery), ![]()
West Sussex, England.![]()
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Follow this link for Ajahn's Talk ... dharmaseed.org/talks/audio_player/9/14743.html![]()
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---![]()
![]()
'.. Let them not do the slightest thing![]()
That the wise would later reprove.![]()
Wishing: In gladness and in safety,![]()
May all beings be at ease.![]()
Whatever living beings there may be;![]()
Whether they are weak or strong, omitting none,![]()
The great or the mighty, medium, short or small,![]()
The seen and the unseen,![]()
Those living near and far away,![]()
Those born and to-be-born —![]()
May all beings be at ease! ..'![]()
![]()
- Metta Sutta Sn 1.8![]()
The Buddha's Words on Loving-Kindness![]()
accesstoinsight.org/tipitaka/kn/snp/snp.1.08.amar.html ![]()
.. or .. tinyurl.com/ye46e8vh![]()
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Introduction![]()
( 'The Four Sublime States' ![]()
by Nyanaponika Thera )![]()
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Four sublime states of mind have been taught by the Buddha:![]()
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Love or Loving-kindness (metta)![]()
Compassion (karuna)![]()
Sympathetic Joy (mudita)![]()
Equanimity (upekkha)![]()
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In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.![]()
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These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.![]()
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The Brahma-viharas are incompatible with a hating state of mind, and in that they are akin to Brahma, the divine but transient ruler of the higher heavens in the traditional Buddhist picture of the universe. In contrast to many other conceptions of deities, East and West, who by their own devotees are said to show anger, wrath, jealousy and "righteous indignation," Brahma is free from hate; and one who assiduously develops these four sublime states, by conduct and meditation, is said to become an equal of Brahma (brahma-samo). If they become the dominant influence in his mind, he will be reborn in congenial worlds, the realms of Brahma. Therefore, these states of mind are called God-like, Brahma-like.![]()
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They are called abodes (vihara) because they should become the mind's constant dwelling-places where we feel "at home"; they should not remain merely places of rare and short visits, soon forgotten. In other words, our minds should become thoroughly saturated by them. They should become our inseparable companions, and we should be mindful of them in all our common activities. As the Metta Sutta, the Song of Loving-kindness, says:![]()
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When standing, walking, sitting, lying down,![]()
Whenever he feels free of tiredness![]()
Let him establish well this mindfulness —![]()
This, it is said, is the Divine Abode.![]()
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These four — love, compassion, sympathetic joy and equanimity — are also known as the boundless states (appamañña), because, in their perfection and their true nature, they should not be narrowed by any limitation as to the range of beings towards whom they are extended. They should be non-exclusive and impartial, not bound by selective preferences or prejudices. A mind that has attained to that boundlessness of the Brahma-viharas will not harbor any national, racial, religious or class hatred.![]()
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But unless rooted in a strong natural affinity with such a mental attitude, it will certainly not be easy for us to effect that boundless application by a deliberate effort of will and to avoid consistently any kind or degree of partiality. To achieve that, in most cases, we shall have to use these four qualities not only as principles of conduct and objects of reflection, but also as subjects of methodical meditation. That meditation is called Brahma-vihara-bhavana, the meditative development of the sublime states. The practical aim is to achieve, with the help of these sublime states, those high stages of mental concentration called jhana, "meditative absorption." The meditations on love, compassion and sympathetic joy may each produce the attainment of the first three absorptions, while the meditation on equanimity will lead to the fourth jhana only, in which equanimity is the most significant factor.![]()
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Generally speaking, persistent meditative practice will have two crowning effects: first, it will make these four qualities sink deep into the heart so that they become spontaneous attitudes not easily overthrown; second, it will bring out and secure their boundless extension, the unfolding of their all-embracing range. In fact, the detailed instructions given in the Buddhist scriptures for the practice of these four meditations are clearly intended to unfold gradually the boundlessness of the sublime states. They systematically break down all barriers restricting their application to particular individuals or places.![]()
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In the meditative exercises, the selection of people to whom the thought of love, compassion or sympathetic joy is directed, proceeds from the easier to the more difficult. For instance, when meditating on loving-kindness, one starts with an aspiration for one's own well-being, using it as a point of reference for gradual extension: "Just as I wish to be happy and free from suffering, so may that being, may all beings be happy and free from suffering!" Then one extends the thought of loving-kindness to a person for whom one has a loving respect, as, for instance, a teacher; then to dearly beloved people, to indifferent ones, and finally to enemies, if any, or those disliked. Since this meditation is concerned with the welfare of the living, one should not choose people who have died; one should also avoid choosing people towards whom one may have feelings of sexual attraction.![]()
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After one has been able to cope with the hardest task, to direct one's thoughts of loving-kindness to disagreeable people, one should now "break down the barriers "(sima-sambheda). Without making any discrimination between those four types of people, one should extend one's loving-kindness to them equally. At that point of the practice one will have come to the higher stages of concentration: with the appearance of the mental reflex-image (patibhaganimitta), "access concentration" (upacara samadhi) will have been reached, and further progress will lead to the full concentration (appana) of the first jhana, then the higher jhanas.![]()
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For spatial expansion, the practice starts with those in one's immediate environment such as one's family, then extends to the neighboring houses, to the whole street, the town, country, other countries and the entire world. In "pervasion of the directions," one's thought of loving-kindness is directed first to the east, then to the west, north, south, the intermediate directions, the zenith and nadir.![]()
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The same principles of practice apply to the meditative development of compassion, sympathetic joy and equanimity, with due variations in the selection of people. Details of the practice will be found in the texts (see Visuddhimagga, Chapter IX).![]()
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The ultimate aim of attaining these Brahma-vihara-jhanas is to produce a state of mind that can serve as a firm basis for the liberating insight into the true nature of all phenomena, as being impermanent, liable to suffering and unsubstantial. A mind that has achieved meditative absorption induced by the sublime states will be pure, tranquil, firm, collected and free of coarse selfishness. It will thus be well prepared for the final work of deliverance which can be completed only by insight.![]()
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The preceding remarks show that there are two ways of developing the sublime states: first by practical conduct and an appropriate direction of thought; and second by methodical meditation aiming at the absorptions. Each will prove helpful to the other. Methodical meditative practice will help love, compassion, joy and equanimity to become spontaneous. It will help make the mind firmer and calmer in withstanding the numerous irritations in life that challenge us to maintain these four qualities in thoughts, words and deeds.![]()
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On the other hand, if one's practical conduct is increasingly governed by these sublime states, the mind will harbor less resentment, tension and irritability, the reverberations of which often subtly intrude into the hours of meditation, forming there the "hindrance of restlessness." Our everyday life and thought has a strong influence on the meditative mind; only if the gap between them is persistently narrowed will there be a chance for steady meditative progress and for achieving the highest aim of our practice.![]()
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Meditative development of the sublime states will be aided by repeated reflection upon their qualities, the benefits they bestow and the dangers from their opposites. As the Buddha says, "What a person considers and reflects upon for a long time, to that his mind will bend and incline."![]()
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- Excerpt from :![]()
The Four Sublime States![]()
Contemplations on Love, Compassion, Sympathetic Joy and Equanimity![]()
by Nyanaponika Thera![]()
![]()
- Read in full here ...![]()
www.accesstoinsight.org/lib/authors/nyanaponika/wheel006.html?fbclid=IwAR2AUe2y3mSfT8jOvErGpOCkov... ![]()
... or ... tinyurl.com/vyt5a84s![]()
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About Ajahn Sucitto:![]()
Ajahn Sucitto (Bhikkhu Sucitto, born 4 November 1949) is a British-born Theravada Buddhist monk ("ajahn" is the Thai rendition of ācariya [Pali] "teacher"). He was, between 1992 and 2014, the abbot of Cittaviveka, Chithurst Buddhist Monastery. He was born in London, and was ordained in Thailand in March 1976. He returned to Britain in 1978 and took up training under Ajahn Sumedho at the Hampstead Buddhist Vihara. In 1979 he was one of the small group of monks, led by Ajahn Sumedho, who established Cittaviveka, Chithurst Buddhist Monastery, in West Sussex. In 1981 he was sent up to Northumberland to set up a small monastery in Harnham, which subsequently became Aruna Ratanagiri. In 1984 he accompanied Ajahn Sumedho in establishing Amaravati Buddhist Monastery in Hertfordshire. In 1992 he was appointed abbot of Cittaviveka. On October 26, 2014, he resigned the post, but intends to continue teaching as before.![]()
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Ajahn Sucitto's main work has been in teaching, editing and writing, although he was also largely responsible for the creation of the protocols and standards that flesh out the ten-precept training of the sīladharā (nuns) Order.![]()
- Source : en.wikipedia.org/wiki/Ajahn_Sucitto![]()
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About Nyanaponika Thera:![]()
Nyanaponika Thera (born Siegmund Feniger) or Nyaniponika Mahathera (July 21, 1901, Hanau – 19 October 1994, Forest Hermitage, Kandy, Ceylon) was a German-born Sri-Lanka-ordained Theravada monk, co-founder of the Buddhist Publication Society, contemporary author of numerous seminal Theravada books, and teacher of contemporary Western Buddhist leaders such as Bhikkhu Bodhi.![]()
- Source : en.wikiquote.org/wiki/Nyanaponika_Thera![]()
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- Picture : Borobudur, Indonesia at Sun rise. ![]()
- Read the Kalama Sutta AN3.65 in full here ...![]()
www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html ![]()
... or ... tinyurl.com/s33xd9s9![]()
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---![]()
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What was the Buddha's teaching on Mindfulness?
What IS Mindfulness? A Perspective as Taught by the Buddha.
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There is a discrepancy between the teachings of the Buddha on Mindfulness and the definition of Mindfulness as stated in much of the current psychology articles as well as a continuing confusion am...
The two aspects of our being are mind and body. We have to pay attention to both of them, even though meditation is a mind exercise, not a body exercise.![]()
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Some of the most common questions are: "How am I going to learn to sit?" "How am I not going to have any pain?" That is only possible through continued application, doing it again and again. In the beginning, the body just doesn't like sitting cross-legged on the floor.://bit.ly/3F6q9WE
Cause, Effect and The seven factors of awakening...
Ajahn Khemavaro | The Seven Factors of Awakening | bojjhaṅgā satta
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<3
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In Buddhism, we often say that live each day according to conditions. All the people we meet are here to help us in different ways, and all the things we experience are to grow us from different aspects. Today, I would like to share a story in Buddhism with you. If you are going through obstacles in life, either small or big, hope this story may shine some light on you.![]()
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Consider subscribing the channel for weekly dharma talks, sutra and mantras, clean and healthy diet… Namo Buddha![]()
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Everything is Just Right! I How to Face Obstacles in Life? I一切都是最好的安排！I 遇到挫折怎么办？
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Everything is Just Right! I How to Face Obstacles in Life? I一切都是最好的安排！I 遇到挫折怎么办？