Dhammapada - Buddha Dharma Teachings

Dhammapada Verse 401
Uppalavanna Theri Vatthu

Vari pokkharapatteva
araggeriva sasapo
yo na limpati kamesu
tamaham brumi brahmanam.

Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

The Story of Theri Uppalavanna*

While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.

Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

Then the Buddha spoke in verse as follows:
Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

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Of Mindsets and Monkeypots
By Petr Karel Ontl

The clear awareness of our feelings toward the arisen object or thought, unaccompanied by an automatic, self-interested, reflex reaction based in greed or aversion, begins to weaken the kammic bonds that hold us to saµsåric misery.
And practiced regularly, it provides insight into the workings of nature and of the mind. This insight, this understanding of the impermanence, ultimate unsatisfactoriness, and selfless nature of all conditioned phenomena (anicca, dukkha, anattå), quickly breaks the kammic chains and leads to liberation from Samsara. It is the very core of the Buddha’s Teaching.

Free download available:
https://www.accesstoinsight.org/lib/authors/ontl/bl131.pdf

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But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ ... arises as one thing and ceases as another all day and all night.

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.… That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’

Partial excerpts from SN 12.61 : Assutavāsutta

It doesn’t sound appealing to some people, because they haven’t had enough dukkha yet. When we’ve had enough dukkha with the somebody, we can actually appreciate the fact that there’s only one way to get out of dukkha, and that’s being nobody.

If our activities take us anywhere, we want them to take us out of dukkha. If we want them to prove something—who we are or what we are—we will see that not all of them are necessary. Some will be, obviously. It’s impossible to live in this body and in this world without having some activity, and we should have some activity. But is all of it necessary from morning to night? Which activities aren’t necessary? Which ones are strictly for those two reasons: getting out of dukkha, and proving we are somebody? And if we find some of those, can we drop them? We can then have more time for the inner journey.

We have the wealth of absolute truth, of immeasurable love and compassion—the whole wealth of the universe within us. It’s just waiting to be discovered. But within the hustle and bustle of morning-to-evening activity, we’ll never manage to find it. It’s like a golden treasure that is lying within us, that we can actually touch upon through the quiet mind. Anyone can do it, but they’ve got to become quiet. And we’ve got to stop trying to be something special. Only then can we get at it, and then, having found it, we can share it. That’s what the Buddha did. He shared it for forty-five years. With a few thousand people. And today we’re sharing it with five hundred million. That’s the value of enlightenment.

Whatever we do out of compassion is well done. This should be our checkpoint.

So we have that treasure. But if we really get busy, we have no way of unlocking that treasure chest. Unlocking it takes time, and it takes the quiet mind, the contented mind, the satisfied mind. It needs the mind which knows that there is something to be found far beyond anything at all that we can ever find in the world. And then we will make an attempt at checking out what is really necessary to do.

Whatever we do out of compassion is well done. And this should be our checkpoint: what am I doing out of compassion, and what am I doing in order to assert that I am really here and to let as many people know about it as possible, and what am I doing in order to get out of my dukkha to keep busy? But whatever I do out of compassion, that is what we should pursue.

From The Path to Peace: A Buddhist Guide to Cultivating Loving-Kindness by Ayya Khema.
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Ayya Khema (1923–1997) was an international Buddhist teacher, and the first Western woman to become a Theravada Buddhist nun. An advocate of Buddhist women's rights, in 1987 she helped coordinate the first conference for the Sakyadhita International Association of Buddhist Women in Bodh Gaya, India.
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There’s No Need to Be Busy
Ayya Khema on making time to do nothing


In the Metta Sutta (The Loving-Kindness Discourse), the Buddha lists fifteen conditions which are wholesome, are creating peacefulness within, and lead us to loving-kindness. These conditions are all part and parcel of our makeup. We all have them within us. And all we can attend to is their purification and their growth—like a garden in which flowers and weeds grow, and we need to make a choice. What would I like: Flowers? Or weeds?

Sometimes it’s not so easy to distinguish between flowers and weeds. In Australia, a lot of the weeds look like flowers. But some of them are very poisonous. So within our own heart, we need to distinguish between the flowers and the weeds. And if we do that, we can probably remember these conditions and attend to them within ourselves. This attention to ourselves is all that counts.

One of these conditions—and it’s an interesting one for most people—is to not get caught up in too much bustle. How many committees do I belong to? How busy am I? Do I think I have no time for meditation because I’m so busy?

When we think we have no time for meditation, we should immediately consider whether we have time for eating. If we have any time in our daily activities for eating—keeping the body together—we necessarily need to have time to keep the mind together. We spend a lot of time on purchasing, preparing, cooking, and eating our food and cleaning up afterward—not to mention the time someone had to spend growing that food, which most of us aren’t even concerned with. In former times, we needed to be concerned with that too. So it’s not just a matter of cooking for an hour in the morning and an hour at night, unless we go out and buy a pizza. It’s usually a lot of time. And we wouldn’t miss it. We’ve got to eat. Well, by the same token, we’ve got to meditate.

If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises.

Hopefully we have recognized that mind and body are two. We are well versed in looking after the body; we’ve been taught from the time we were small, when they taught us how to go to the toilet. So we know how to look after the body. Do we know how to look after the mind? Do we know how to make the mind healthy and well, expansive, malleable, flexible, just like a healthy body? Can we do that? Meditation and the inner journey is the only thing that can aid us in this.

If we’re caught up in too much bustle, then the thought “I haven’t got the time for meditation” arises. It’s of course a thought which has no grounding in fact, because for that which is important, we always have time. Being caught up in too much bustle brings with it a distracted mind. We have to think of too many things. We have to think of the demands of our job; we have to think of the demands of maybe the piece of land that we like to keep in order; we have to think of the demands of the people we see in the evenings; we have to think of so many different things that the mind cannot really become one-pointed in meditation. So, if there’s too much going on, if we try to distract ourselves too much, it’s very important to investigate—Why am I doing that? Which dukkha (suffering) am I trying to get out of today? What’s bothering me? It’s the only reason for being busy.

There’s no need to be busy. We should of course fulfill our obligations and responsibilities. The Buddha always gave guidelines in that direction. But to be overly busy cannot possibly bring peacefulness. It cannot bring contentment. It cannot bring a heart full of love; it cannot bring a heart that can actually bring the mind to meditation. So we should check our activities and see which ones are totally unnecessary. And we should see whether, with the activities that we do, we are again not only trying to escape our own dukkha but also trying to prove something to ourselves and others—that we are somebody. The more we try to prove that we are somebody, the less we have a chance to become nobody. And that’s what nirvana is all about.

If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful.

If you find no alert companion, an attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.

Partial excepts from Snp 1.3 : Khaggavisāṇasutta

Dhammapada Verse 400
Sariputtatthera Vatthu

Akkodhanam vatavantam
silavantam anussadam
dantam antimasariram1
tamaham brumi brahmanam.

Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

1. antimasariram: lit., one who has the last body. This is his last body because he will not be reborn; he is an arahat.

The Story of Thera Sariputta

While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.

While the Buddha was in residence at the Veluvana monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.

Then the Buddha spoke in verse as follows:
Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

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"How should we act, Lord, respecting the body of the Tathagata?"

"Do not hinder yourselves, Ananda, to honor the body of the Tathagata... At a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."

Partial excerpt from DN 16 : Maha-parinibbana Sutta

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Things as They Are: A Collection of Talks on the Training of the Mind
By Venerable Ācariya Mahā Boowa, and translated by Ṭhānissaro Bhikkhu

These talks were originally given to the monks at Venerable Ācariya Mahā Boowa’s monastery in Thailand. They deal in part with issues particular to Buddhist monks, but they also contain much that is of more general interest. Since the monks being addressed were at different stages in their practice, each talk deals with issues on a variety of levels. Thus there should be something of use for every reader interested in the training of the mind.

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Tiger Cave Temple, Wat Tham Suea, Krabi, Thailand.

Dhammapada Verse 399
Akkosakabharadvaja Vatthu

Akkosam vadhabandhanca
aduttho yo titikkhati
khantibalam balanikam
tamaham brumi brahmanam.

Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

The Story of the Abusive Brahmin Brothers

While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.

Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.

This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.

After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.

One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."

Then the Buddha spoke in verse as follows:
Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

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Big Buddha Bangkok

Dhammapada Verse 398
Dve Brahmana Vatthu

Chetva naddhim varattanca
sandanam sahanukkamam
ukkhittapaligham buddham
tamaham brumi brahamanam.

Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

The Story of Two Brahmins

While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.

Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."
Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

At the end of the discourse five hundred bhikkhus attained arahatship.


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A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha

This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.

Free download here:

https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
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Free Buddha Dharma ebook

A Buddhist Perspective On Pain Stress And Illness
By Bhikkhu Sumedha

This work, which deals with the inherent nature of mind during pain and chronic illnesses and the Buddhist method of managing it, is based on personal experiences with Ven. Sumedha. It is dedicated to his memory, as the spiritual patron of Peradeniya Teaching Hospital, and for his invaluable services for over 30 years in Sri Lanka as a Buddhist monk.

Free download here:

https://ftp.budaedu.org/ebooks/pdf/EN370.pdf
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So come to the meditation with the right attitude. You give before you get, and whatever you get, you’re going to give that away, too, but it’s like a trade. Keep trading up and you finally get to the point where there’s no further “up.” In other words, you’ve reached the ultimate happiness, which the Buddha said is also the ultimate emptiness. It’s empty of disturbance, empty of defilement, but it’s full of well-being. There is that potential in the mind, but we’re not going to know it until we learn how to give up the things that hold us back.

Luang Pu Dune, one of the masters of the forest, was visiting Ajaan Suwat one time, and when he left, he made a comment that “The world is all about things that come in pairs, but the dhamma is one thing clear through.” He didn’t say what that one thing was, but the attitude of generosity is a good candidate.

This article was adapted from a talk given on September 29, 2024, and originally appeared on www.dhammatalks.org
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Part 1 of 2:

https://t.me/lorddivinebuddha/2786


Part 2 of 2:

https://t.me/wordsofbuddha/3404

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Give Before You Get

On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu

Part 2 of 2

In Thailand, they have ready-made packages for Sanghadana, when you want to give to the sangha. You go down to a store, and the items are already wrapped for you. That kind of gift doesn’t go into the heart nearly as much as when you stop to think, “What do the monks need? What would be something special for them that would really be in line with their needs?” The more thought you put into a gift, the more happiness comes when you reflect on that act of giving. And when you reflect that it was given out of the goodness of your heart, for the sake of making your heart serene, that gives you even more happiness. You have a strong sense of your own worth, that you’re not dead weight on the earth. You’ve actually given something. You’ve contributed something to the goodness of the world. And the world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.

When you have that background, and when you’ve learned the lesson from giving that there’s a greater happiness that comes from giving rather than from consuming, it puts you in the right frame of mind to meditate—not only when you meet with obstacles but also when you approach meditation as a whole.

The world needs a lot of goodness. The fires of greed, aversion, and delusion always threaten to burn it up. With your act of generosity, it’s like putting water on the fires.

All too often, when people start meditating, they say, “What can I get out of this?” But if you come to it from the act of giving, your first thought should be, “What can I give here?” You can give your time. You can give your energy. The three qualities the Buddha says are necessary for getting the mind into concentration are mindfulness, alertness, and ardency. The ardency requires that you give energy, that you’re going to give before you can get. It’s through your ardency that you develop more mindfulness—in other words, the ability to keep in mind the fact that you’re going to try to stay here with the breath—and more alertness, because it takes energy to be alert. There’s a part of the mind that’s aware without any effort, but that’s not what the Buddha is talking about when he talks about alertness. Alertness means clearly knowing what you’re doing and the results you’re getting from your actions. You have to put energy into paying attention, because all too often we do things without paying full attention to what we’re doing. We’ve got our mind on something else. As a result, we can’t really connect our actions with the results of those actions, because we weren’t paying attention. That’s why we don’t learn much from our actions.

So you have to be resolute in being mindful, ardent, and alert. You give before you get. You start giving with the practice of mindfulness, with the practice of right effort, and those two factors help to develop your concentration. The concentration is the reward, but then the concentration itself requires effort to maintain the sense of well-being that comes with getting the mind to settle down and let go of all of its other preoccupations.

That’s the other aspect of mindfulness. You’re mindful to stay with your one object, but you’re also mindful to put aside all thoughts about the world that are not related to staying with that object. As you give up outside preoccupations, you find that the mind is wealthier as a result. We tend to think that the more opinions we have, the more ideas we have, the richer our mind. But the Buddha is showing us that the mind reveals its luminous nature—what goodness it’s capable of—when you let go through the act of being generous, through the act of giving things up and seeing the good qualities of alertness, of mindfulness, and of awareness that develop as a result when the mind is not weighed down with a lot of opinions, not weighed down with a lot of possessions.

Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand

Dhammapada Verse 397
Uggasenasetthiputta Vatthu

Sabbasamyojanam chetva
yo ve na paritassati
sangatigam visamyuttam
tamaham brumi brahamanam.

Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

The Story of Uggasena, the Son of a Rich Man*

While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.

After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.

One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."

Then the Buddha spoke in verse as follows:
Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.


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These are higher motivations, and the higher motivations get better results.

So you can see that approaching the act of generosity as a skill is aimed mainly at the mind. When you give to others, you want to give attentively, you want to give with respect, you want to give out of compassion. And the best motivation, of course, is that you want to benefit your mind.

You see this clearly when you sit down and meditate. There are times when you’re trying to stay with the breath, and the mind just won’t stay. It’s got other issues. The thought comes to you, “Maybe I’m not cut out to be a meditator. Maybe I don’t have the merit.” At times like that, you can think back on the times you’ve been generous, the times you’ve been virtuous—generous when you didn’t have to be, or generous when you really put some thought into it. You weren’t just going through the motions.
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Give Before You Get

On the ultimate happiness that comes from developing the skill of generosity
By Thanissaro Bhikkhu

Part 1 of 2

We meditate to find happiness, but we have to bring some happiness to the meditation first if we want to get results. This is why the Buddha’s training doesn’t start with meditating. It starts with generosity. You learn how to be happy through giving.

A king once came to see the Buddha and asked him, “Where should a gift be given?” He may have expected the Buddha to say, “Give to Buddhists,” because the Brahmins would say, “Give to the Brahmins.” Other sectarians would have said to give to their sects. But the Buddha said something different. He said, “Give where you feel inspired, where you feel the gift would be well used.”

That gives you freedom. This is one of the reasons the Buddha would start mundane right view with the statement, “There is giving.” It sounds obvious, but there were people at that time who said that giving had no meaning at all, either because the people you gave things to would be annihilated at death—so nothing in terms of long-term consequences could be expected—or because you had no free will. If you gave something, it was because the stars or some other outside force made you do it. But the Buddha said something else. He said, in effect, “It’s your free choice, and when you make the free choice to give, that’s a good choice.”

When you were a child, this was probably how you first realized that you had that power of choice and could use it in a good way. You had something that you could use, and there was no compulsion to give it away, but you felt that it would be good to give it to somebody else. You weren’t driven by your appetites. That was your first taste of freedom and the benefits of freedom.

But then the king asked, “A gift given where gives the best results?” That, the Buddha said, was a different question. It required a different answer. This was where he talked about how to approach the act of giving as a skill. There’s a certain pleasure that comes with having freedom to choose where and what to give. But there’s a higher level of happiness that comes when you realize that you can put some thought into what you want to give and how you want to give it, and that increases its benefits.

There are several things that would make a difference in the results.

One of them has to do with the recipient: You want to choose someone who’s free of greed, aversion, and delusion, or who’s on the path of trying to achieve freedom from greed, aversion, and delusion.

You learn how to be happy through giving.

As for the gift itself, it’s interesting—the Buddha never talks about the material value of the gift as being important. It’s more, “Is this a gift that’s in season? Will it harm either you or the person who’s going to receive it?”

Then there’s the attitude you adopt while you’re giving it. You have to believe that something important will come from this—you’re not just throwing it away.

And there is your motivation: What do you want to gain from giving a gift? For the Buddha, the best motivations are those that focus on training the mind. The lowest motivation, he says, is in line with the teaching on karma, that you basically get back what you’ve given. This was very common in India, and it’s been common throughout the Buddhist world ever since: You give x and you hope that in the next lifetime, you’ll get it back, one hopes, with interest. It’s not a bad motivation—it’s better than not giving at all—but it’s not the best. The higher motivations have to do with how giving is inherently good, or how it’s not right when you have more than enough—and there are the people who don’t have enough—that you don’t give something to them. If you belong to a family with a long tradition of being generous, you want to maintain the family tradition. Or you find that it makes the mind serene: It’s a source of happiness simply to give. And finally, it’s an ornament for the mind. You’re doing it because it’s a natural expression of your inner goodness.

Phra Phuttha Mahanawamintra Sakayamunee Sri Visejchaicharn, Big Buddha at Wat Muang temple in Ang Thong Province, Thailand

Giant Naga dragon statue, Phaya Si Mukda Maha Muni Nilapala Nakkharat, Amphoe Mueang Mukdahan, Thailand.

Pindacara. Buddhists offered food as "amisa dana" to the monk during collecting alms food or "pindapata".

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The Roots of Good and Evil
By Nyanaponika Thera

Greed, hatred, and delusion — these are the three bad roots in us. Conversely the good ones are non-greed (i.e. generosity), non-hatred (love), and non-delusion (wisdom). All our troubles and suffering stem essentially from the bad roots while our joy and happiness come from the good ones. It is important to know and understand these roots if we are to make an end of suffering and attain true peace and happiness.
This book explains in a penetrative way the nature of these six roots. It contains discourses of the Buddha on the subject together with traditional commentarial explanations plus further exegesis by Venerable Nyanaponika Thera who selected the text. A careful reading of this book will help us better understand ourselves and others and further our progress on the path to wisdom and happiness.

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===

This is the unity of mind, the unity in the moment, the unity in stillness.

This fourth stage is what I call the “springboard” of meditation, because from here one can dive into the blissful states. When one simply maintains this unity of consciousness, by not interfering, the breath will begin to disappear. The breath appears to fade away as the mind focuses instead on what is at the center of the experience of breath, which is awesome peace, freedom and bliss.

5. The Beautiful Breath

The fifth stage is called full sustained attention on the beautiful breath. Often, this stage flows on naturally, seamlessly, from the previous stage. As one’s full attention rests easily and continuously on the experience of breath, with nothing interrupting the even flow of awareness, the breath calms down. It changes from a coarse, ordinary breath, to a very smooth and peaceful “beautiful breath.” The mind recognizes this beautiful breath and delights in it. The mind experiences a deepening of contentment. It is happy just to be there watching this beautiful breath. The mind does not need to be forced. It stays with the beautiful breath by itself. “You” don’t do anything. If you try to do something at this stage, you disturb the whole process, the beauty is lost and, like landing on a snake’s head in the game of snakes and ladders, you go back many squares. The “doer” has to disappear from this stage of the meditation, with just the “knower” passively observing.

Now the breath will disappear—not when “you” want it to but when there is enough calm, leaving only “the beautiful.” A simile from English literature might help. In Lewis Carroll’s Alice in Wonderland, Alice and the White Queen saw a vision of a smiling Cheshire cat appear in the sky. As they watched, first the cat’s tail disappeared, then its paws, followed by the rest of its legs. Soon the Cheshire cat’s torso vanished, leaving only the cat’s head, still with a smile. Then the head started to fade into nothing, from the ears and whiskers inwards, and soon the smiling cat’s head had completely disappeared—except for the smile, which still remained in the sky! This was a smile without any lips to do the smiling, but a visible smile nevertheless. This is an accurate analogy for the process of letting go that happens at this point in meditation. The cat with a smile on her face stands for the beautiful breath. The cat disappearing represents the breath disappearing, and the disembodied smile still visible in the sky stands for the pure mental object “beauty,” clearly visible in the mind.
===
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Cultivate Tranquility, Harvest Insight

The classical Theravada model of meditation employs the practices of shamatha and vipassana, both. Ajahn Brahmavamso explains the path of tranquility and insight.

By Ajahn Brahmavamso

Part 2 of 3

3. Sustained Attention on the Breath

If you want to go further, then instead of being silently aware of whatever comes into the mind, you choose silent present-moment awareness of just one thing. That one thing can be the experience of breathing, the idea of loving-kindness (metta), a colored circle visualized in the mind (kasina) or several other, less-common focal points for awareness. Here I will describe silent present-moment awareness of the breath.

Choosing to fix one’s attention on one thing is letting go of diversity and moving to its opposite, unity. As the mind begins to unify, sustaining attention on just one thing, the experience of peace, bliss and power increases significantly. Here you discover that the diversity of consciousness—like having six telephones on your desk ringing at the same time—is such a burden. Letting go of this diversity—only permitting one telephone, a private line at that, on your desk—is such a relief that it generates bliss. Understanding that diversity is a burden is crucial to being able to settle on the breath.

If you have developed silent awareness of the present moment carefully for long periods of time, you will find it quite easy to turn that awareness onto the breath and follow that breath from moment to moment without interruption. This is because the two major obstacles have already been subdued—the mind’s tendency to go off into the past and future, and inner speech. This is why I teach the two preliminary stages of present-moment awareness and silent awareness of the present moment as a solid preparation for deeper meditation on the breath.

When you know the breath is going in, or the breath is going out, for, say, one hundred breaths in a row, not missing one, then you have achieved what I call the third stage of this meditation, sustained attention on the breath. This again is more peaceful and joyful than the previous stage.

4. Full Sustained Attention on the Breath

The fourth stage occurs when one’s attention expands to take in every single moment of the breath. You know the in-breath at the very first moment, when the first sensation of in-breathing arises. Then you observe those sensations gradually developing through the whole course of one in-breath, not missing even a moment of the in-breath. When that in-breath finishes, you know that moment, you see in your mind that last movement of the in-breath. You then see the next moment as a pause between breaths, and then many more pauses until the out-breath begins. You see the first moment of the out-breath and each subsequent sensation as the out-breath evolves, until the out-breath disappears when its function is complete. All this is done in silence and just in the present moment.

You experience every part of each in-breath and out-breath, continuously, for many hundred breaths in a row. This is why this stage is called full sustained attention on the breath. You cannot reach this stage through force, through holding or gripping. You can only attain this degree of stillness by letting go of everything in the entire universe, except for this momentary experience of breath happening silently now.

“You” don’t reach this stage; the mind reaches this stage. The mind does the work itself. The mind recognizes this stage to be a very peaceful and pleasant abiding, just being alone with the breath. This is where the “doer,” the major part of one’s ego, starts to disappear.

You will find that progress happens effortlessly at this stage of the meditation. You just have to get out of the way, let go and watch it all happen. The mind will automatically incline, if only you let it, towards this very simple, peaceful and delicious unity of being alone with one thing, just being with the breath in each and every moment.

Big Amitabha Buddha Lingshan Da Fo, Wuxi, Jiangsu, China. One of the largest statue in the world.

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, there are these three eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three eyes.”

This is the meaning of what the Lord said. So in regard to this it was said:

The fleshly eye, the divine eye,
And the unsurpassed wisdom eye—
These three eyes were described
By the Buddha, supreme among men.

The arising of the fleshly eye
Is the path to the divine eye,
But the unsurpassed wisdom eye
Is that from which knowledge arises.
By obtaining such an eye
One is released from all suffering.


This too is the meaning of what was said by the Lord, so I heard.

Iti 61 Cakkhusutta: Eyes

One of the ways of overcoming inner commentary is to develop such refined present-moment awareness, watching every moment so closely, that you simply do not have the time to comment about what just happened. A thought is often an opinion on what has just happened. For example, “That was good”, “That was gross”, “What was that?” All of these comments are on experiences that have just passed by. When you are noting, making a comment about an experience that has just passed, then you are not paying attention to the experience that has just arrived. You are dealing with old visitors and neglecting the new visitors coming now!

Another useful method of developing silent awareness is to recognize the space between thoughts, between periods of inner chatter. If you closely attend with sharp mindfulness, when one thought ends and before another thought begins—THERE! That is silent awareness! It may be only momentary at first, but as you recognize that fleeting silence you become accustomed to it, and as you become accustomed to it, the silence lasts longer. Once you have found it at last, you begin to enjoy the silence, and that is why it grows. But remember, silence is shy. If silence hears you talking about her, she vanishes immediately!

It would be marvelous if each one of us could abandon inner speech and abide in silent awareness of the present moment long enough to realize how delightful it is. Silence is so much more productive of wisdom and clarity than thinking. When you realize how much more enjoyable and valuable it is to be silent within, then silence becomes more attractive and important to you. Inner silence becomes what the mind inclines towards. The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since at this stage you have realized that most of your thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.
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However, if you give it your full effort, not going ahead until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages of meditation.

Abandoning the past means not thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child and so on. You abandon all past experiences by showing no interest in them at all. You let go of every part of your history, even the memory of what happened to you just a moment ago!

In this way, you carry no burden from the past into the present. You do not allow the past to reverberate in your mind. During the time that you meditate you become someone who has no history. In this way, everyone becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. You free yourself of these concerns, perceptions and thoughts that limit you and that stop you from developing the peace born of letting go.

As for the future—anticipations, fears, plans and expectations—let all of that go too. The Lord Buddha once said about the future, “Whatever you think it will be, it will always be something different!” The future is known to the wise as uncertain, unknown and unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation.

So in this stage of meditation keep your attention right in the present moment, to the point where you don’t even know what day it is or what time it is: Morning? Afternoon? Don’t know! All you know is what moment it is—right now! In this way you arrive at this beautiful monastic timescale where you are just meditating in the moment, not aware of how many minutes have gone by or how many remain, not even remembering what day it is.

The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here; you are mindful. This is the first stage of the meditation, this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden that stops deep meditation. So put forth a lot of effort to reach this first stage until it is strong, firm and well-established.

2. Silent Awareness of the Present Moment

The first stage is attained when the meditator abides comfortably in the present moment for long, unbroken periods of time. But having achieved so much, one should go further, into the even more beautiful and truthful silence of the mind.

It is helpful here to clarify the difference between silent awareness of the present moment and thinking about it. It is through our inner commentary that we sometimes think we know the world. Actually, that inner speech does not know the world at all! It is inner speech that weaves the delusions that cause suffering. It is inner speech that causes us to be angry at those we make our enemies, and to have dangerous attachments to those we make our loved ones. Inner speech causes all of life’s problems. It constructs fear and guilt. It creates anxiety and depression. It builds these illusions as surely as the skillful commentator on TV manipulates an audience to create anger or tears. So if you seek for truth, you should value silent awareness, considering it more important, when meditating, than any thought whatsoever.

The high value that one gives to one’s thoughts is the major obstacle to silent awareness. Carefully removing the importance one gives to one’s thinking and thus realizing the value and truthfulness of silent awareness is the insight that makes the second stage—silent awareness of the present moment—possible.

Cultivate Tranquility, Harvest Insight

The classical Theravada model of meditation employs the practices of shamatha and vipassana, both. Ajahn Brahmavamso explains the path of tranquility and insight.

By Ajahn Brahmavamso

Part 1 of 3

In America, Theravada Buddhist meditation is often flatly identified with the practice of vipassana, even to the extent that those who practice within this tradition speak of themselves as vipassana meditators. However, the Pali suttas, the ancient records of the Buddha’s discourses, do not treat vipassana as an autonomous system of meditation but as a member of two paired meditative skills called shamatha and vipassana, tranquility and insight. Far from being opposed, in the suttas tranquility and insight are held to be complementary aspects of mental cultivation which, to yield the proper fruits of the Buddhist path, must eventually be yoked and harmonized.

According to their aptitude and disposition, meditators will develop these two qualities in different temporal sequences. One important source (Anguttara Nikaya, The Fours, sutta 170) states that some develop tranquility first and insight afterwards; others develop insight first and tranquility afterwards; and still others develop tranquility and insight in close conjunction. While most teachers of Theravada meditation in the West have leaned towards the second of these models, in the Buddha’s own discourses it is the first that predominates, and this model also forms the scaffolding for the classical Pali meditation manuals such as the Visuddhimagga (“The Path of Purification”).

Ajahn Brahmavamso, abbot of Bodhinyana Monastery in Western Australia, teaches meditation in accordance with this ancient paradigm. Like many other meditation teachers, he takes mindfulness of breathing as his primary subject of meditation, but he emphasizes the development of breath meditation in a particular way designed to induce states of deep concentration culminating in the jhanas, the exalted stages of mental unification. In this model, the meditator first pursues the development of a powerful, peaceful, focused mind by means of tranquility meditation. Once this is achieved, one then applies this mind to investigate the true characteristics of phenomena. This is the cultivation of vipassana, also called the higher wisdom of insight into phenomena, which brings direct personal insight into the impermanence, unsatisfactoriness, and selfless nature of all conditioned things. —Bhikkhu Bodhi

It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or anything else.

Effort alone, though, is not sufficient. The effort needs to be skillful. This means directing your energy just at the right places and sustaining it there until its task is completed. Skillful effort neither hinders nor disturbs you; instead it produces the peace of deep meditation.

In order to know where your effort should be directed, you must have a clear understanding of the goal of meditation. The goal is the silence, stillness and clarity of mind. If you can understand that goal, then the place to apply your effort and the means to achieve the goal become very clear.

Skillful effort is directed at letting go, at developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that “a meditator whose mind inclines to abandoning easily achieves samadhi.” Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha was saying was that the major cause for attaining deep meditation, for reaching these powerful states, is the willingness to abandon, to let go, and to renounce.

1. Abiding in the Present Moment

In the way that I teach meditation, I like to begin with the very simple stage of giving up the baggage of past and future and abiding in the present moment. You may think that this is too basic, that it is an easy thing to do.

Wat Ek Phnom, Angkorian temple at Sangkae River, Battambang City, Cambodia.

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The Not-self Strategy
By Thanissaro Bhikkhu

As the Buddha once said, the teaching he most frequently gave to his students was this: All fabrications are inconstant; all phenomena are not-self (anatta) (MN 35). Many people have interpreted this second statement as meaning that there is no self. Others, however, have noticed statements in the Pali Canon—our earliest extant record of the Buddha’s teachings—that refer to the idea of self in a positive manner, as when the Buddha stated that the self is its own mainstay (Dhp 160) or when he encouraged a group of young men—who were searching for a woman who had stolen their belongings—to search for the self instead (Mv.I.14.4). From these statements, these readers conclude that the statement, “All phenomena are not-self,” is meant to clear away attachment to a false view of self so that an experience of the true self can be attained.


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===

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By Thanissaro Bhikkhu



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Dhammapada Verse 393
Jatilabrahmana Vatthu

Na jatahi na gottena
na jacca hoti brahmano
yamhi saccanca1 dhammo2 ca
so suci so ca brahmano.

Verse 393: Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

1. sacca: the Four Noble Truths.

2. dhamma : the nine Transcendentals, viz., the four Maggas, the four Phalas and Nibbana.

The Story of Jatila, the Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (393) of this book, with reference to Jatila, a brahmin ascetic who wore matted hair.

Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said, "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

Then the Buddha spoke in verse as follows:
Verse 393: Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.
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Free Buddha Dharma ebook

Basic Themes: Four Treatises on Buddhist Practice, by Phra Ajaan Lee Dhammadharo

Uniquely among the ajaans in the Thai Wilderness tradition Ajaan Lee composed systematic treatises on the practice. These are valuable documents, giving a wilderness perspective on basic Dhamma topics.

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Tiger Cave Temple, Wat Tham Suea, Krabi, Thailand.

Anapanasati Mindfulness With Breathing
By Buddhadasa Bhikkhu

Part 1 of 2

PRACTICING FUNDAMENTAL TRUTHS

The next benefit is that we are able to practice in line with the principle of paticca-samuppada (dependent origination, conditioned arising). The theory of paticca-samuppada is complex and lengthy. For those of you who are not familiar with it, conditioned arising explains the causal origination of dukkha. A series of causes, each dependent on a previous cause, leads to suffering. The Lord Buddha taught many variations on this theme, but because of its great subtlety and profundity it is difficult to understand. Do study it. But once we come to its practical application, dependent origination is exquisitely simple. In practice, it all boils down to having sati in the moment of phassa (sense contact) and that is all. Phassa is the meeting of an internal sense organ, a corresponding external sense object, and the appropriate type of sense consciousness (vinnana). Merely having sati in the moment of phassa solves all the possible problems of paticca-samuppada completely. That is, before conditioned arising can develop have sati right there at contact. Do not let it be ignorant phassa. Then that contact will not lead to ignorant feeling and ignorant feeling will not lead to foolish craving (tanha). It all stops there. This is another advantage of training in Anapanasati. It makes sati sufficiently abundant and fast, qualified enough, to perform its duty in the moment of phassa and stop the stream of paticca-samuppada just then and there. This is an enormous benefit of practicing Anapanasati.

Another benefit is that we are able to practice according to the principle of the four ariya-sacca with ease and completeness. You all have heard and know about the four noble truths. The essence of this law is that dukkha is born out of ignorant desire (tanha). If there is tanha, there must be dukkha. When we are able to use sati to stop tanha and break it off, there is no dukkha. Through preventing ignorant sense experience (phassa), there is no ignorant feeling (vedana) and tanha is not stirred up. This is the best, most beneficial way to practice the four noble truths. Stop tanha through the speed and power of the sati developed by practicing Anapanasati in all four tetrads (body, feelings, mind and dhamma).

THE HEART OF THE TRIPLE GEM

A further benefit is that Anapanasati easily, completely, and perfectly brings us the Triple Gem (ti-ratana), the Three Refuges of Buddhism. This is because the essence or nucleus of the Buddha, The Dhamma, and the Sangha is in cleanliness-clarity-calm (purity- radiance-tranquility). The state of citta that is clean-clear-calm is the essence of Buddha-Dhamma-Sangha. Please be careful about these three words. The Lord Buddha is not some physical body. Rather, the state in the mind that is clean-clear-calm is the true Lord Buddha. In seeing the Dhamma, the Buddha is seen. The heart of the Dhamma is this cleanliness-clarity-calm itself. Then, the Sangha are those who through successful practice have clean-clear-calm minds. All three words are most important. The first person to realize perfect cleanliness-clarity-calm is called "the Buddha," that Truth realized is called "the Dhamma," and the people who can follow and practice accordingly are called "the Sangha." When we practice Anapanasati we make our citta clean-clear-calm, as we have explained in detail throughout these lectures. These qualities are the fruit of viraga, nirodha, and patinissagga (steps fourteen through sixteen). Through them there is cleanliness-clarity-calm, thereby there is easily the genuine Buddha-Dhamma-Sangha in our mind- hearts. This is another of Anapanasati's unsurpassed benefits.

BUDDHISM IN ITS ENTIRETY

Now, the next benefit is that in practicing Anapanasati we practice the most fundamental principle of Buddhism, namely, sila- samadhi-panna. These three factors are wholly present in the practitioner of Anapanasati. The unshakeable determination to practice is sila (virtue).

When the mind is set on correct action, that is sila altogether. In the intention necessary to practice every step of Anapanasati there is automatically a natural sila without us having to practice it in particular. Then, there will be samadhi (concentration) as well. Because of this intention, we practice until samadhi arises. Then panna (wisdom) develops, especially in the fourth tetrad which is the most perfect wisdom. In practicing Anapanasati correctly the most fundamental principle of Buddhism is fulfilled, it leads to sila-samadhi-panna in full measure. This is an enormous benefit: practicing Buddhism in its entirety.

When we speak concisely, we talk about sila-samadhi-panna. If we want to go into more complete detail, we talk about the seven bojjhanga (factors of awakening). There is a statement of the Buddha which asserts that fully practicing the sixteen steps of Anapanasati perfects the four satipatthana (foundations of mindfulness). Through the perfection of the four satipatthana (body, feeling, mind, and Dhamma, i.e., the objects of the four tetrads), the seven bojjhanga are perfected. Then full awakening is assured. The seven bojjhanga are the very factors which lead to the enlightenment of the arahant (a human being who is liberated from all dukkha). It would take hours to go into all the details. Now, we only have time to give the names of these factors for you to hear: sati, dhammavicaya (investigation of Dhamma), viriya (effort, energy), piti (contentment, satisfaction), passaddhi (tranquility), samadhi (concentration, collectedness), and upekkha (equanimity, even-mindedness). These seven factors are complete when Anapanasati is complete. When these seven factors are complete, perfect awakening is assured.

Although we do not have enough time now to explain further, please understand that the seven bojjhanga are a sure thing when Anapanasati is practiced completely. The recorded words of the Buddha state this clearly. You can verify its truth by yourself.

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The Gentle Way of Buddhist Meditation
by Godwin Samararatne

Transcripts of teachings during meditation retreats by Godwin Samararatne in Hong Kong.

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===

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The Gentle Way of Buddhist Meditation
by Godwin Samararatne

Transcripts of teachings during meditation retreats by Godwin Samararatne in Hong Kong.

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===

Dhammapada Verses 389 and 390
Sariputtatthera Vatthu

Na brahmanassa pahareyya
nassa muncetha brahmano
dhi brahmanassa hantaram
tato dhi yassa muncati.

Na brahmanasse' tadakinci seyyo
yada nisedho manaso piyehi
yato yato himsamano nivattati
tato tato sammatimeva dukkham.

Verse 389: One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

Verse 390: For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verses (389) and (390) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who had beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

Then the Buddha spoke in verse as follows:

Verse 389: One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

Verse 390: For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

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Dhammapada Verse 388
Annatarabrahmana Pabbajita Vatthu

Bahitapapoti brahmano
samacariya1 "samano" ti vuccati
pabbajayamattano malam
tasma "pabbajito2" ti vuccati.

Verse 388: Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

1. samacariya: lit., living calmly, i.e., practising for eradication of moral defilements.

2. pabbajita: one who leaves the household life for the homeless life of a recluse; in Buddhism it means one who has given up the impurities of the household life to become a bhikkhu.

The Story of a Brahmin Recluse

While residing at the Jetavana monastery, the Buddha uttered Verse (388) of this book, with reference to a brahmin ascetic.

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since he also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke in verse as follows:
Verse 388: Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

At the end of the discourse the brahmin attained Sotapatti Fruition.


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Free Buddha Dharma ebook

Not for Sure: Two Dhamma Talks
By Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu

Two Dhamma talks by Ajahn Chah "Supposition and Release" and "Still Flowing Water".

Free download available:
https://www.accesstoinsight.org/lib/thai/chah/not_for_sure.pdf

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Buddha Point or Big Buddha Dordenma, made of bronze and gilded in gold, Kuenselphodrang palace, Thimphu, Bhutan.

Shwedagon Zedi Daw, The Shwedagon Golden Dagon Pagoda, Yangon, Myanmar.

Dhammapada Verse 387
Anandatthera Vatthu

Diva tapati adicco
ratti mabhati candima
sannaddho khattiyo tapati
jhayi tapati brahmano
atha sabbamahorattim
buddho tapati tejasa.

Verse 387: By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

The Story of Thera Ananda

While residing at the Pubbarama monastery, the Buddha uttered Verse (387) of this book, with reference to the Venerable Ananda.

It was the full moon day of the seventh month (Assayuja) when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.

The Venerable Ananda looked at the shining splendour of the king, of the thera, and of the sun and the moon. Finally, the Venerable Ananda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ananda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."

To him the Buddha spoke in verse as follows:
Verse 387: By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

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Once it arrives, panna transforms into sampajanna (wisdom-in-action), the specific application of wisdom required by the situation. Then, samadhi's power and strength are added to sampajanna. With them we are able to conquer every kind of object that comes in through the eyes, ears, nose, tongue, body, and mind. The four comrade dhammas are unsurpassed guardians. They watch over and protect us just like God. If we practice Anapanasati we will acquire the four comrade dhammas.
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Anapanasati Mindfulness With Breathing
By Buddhadasa Bhikkhu

Part 2 of 2:

CITTA: WORKING CORRECTLY

Now we come to the citta. You probably knew by yourselves and have been aware for some time of its importance. If not, then our studies here have shown you how significant the citta (mind- heart) is. On the other hand, it is much the same as the kaya and vedana. If the citta is standing or existing in the wrong way problems will arise, dukkha will occur.

At a minimum, there are three things we must understand about the mind. Depending on the function which it is performing, we can call it by three different names. When it thinks we call it "citta." For being aware, feeling, experiencing, and knowing we say "mano." The basic function of being conscious at the sense doors in order to see, hear, smell, taste, touch, and cognize is called "vinnana." We focus on the function the mind performs and then name it accordingly: for thinking we name it citta, for knowing we name it mano, and for the basic sensory consciousness we name it vinnana.

When the citta performs correctly there are good results but it must be under control for it to work correctly. If we cannot control it, it will not be correct. When it it is not correct the whole thing goes to the dogs; nothing will be left in the world. We can say that the world exists because we have citta. If we did not have citta, it would be as if there was no world. If we can keep the mind under control and dwelling in correctness, we will receive the fruit of calmness, quiet, and peace. Understanding the citta enough to keep it under control is the most excellent knowledge for us human be- ings to discover and have. You ought to be especially interested in this.


DHAMMA: TWO BASIC FACTS

Lastly, we come to Dhamma- or Truth. In all things, both those that are us and those that are involved with us, there is Truth that we must know. If we do not know such Truth, or understand it incorrectly, our involvement with things, with life, will be incorrect. This will cause problems and will lead to dukkha. The whole of such knowledge can be summarized within two subjects: compounded things (sankhara, concoctions) which have causes and conditions; and their opposite, the non-compounded thing. You might study these subjects through the metaphysical terms "phenomenal" and "noumenal." Noumenal is the opposite of phenomenal in principle, they are a pair. If something is phenomenal, it is a compounded thing and must exhibit the truth of impermanence (aniccam). If a thing is noumenal, it is a non-compounded thing and it is not aniccam. Rather, it is niccam (permanent). Therefore, we study the aniccam of all things until we know the Truth of impermanence well. Then we do not attach to anything. The mind which is not attached to anything proceeds to realize that thing which is permanent (niccam), beyond impermanence, namely, the noumenon nibbana. That we understand these two realities - the conditioned and the unconditioned - is of the utmost importance. It is the most important principle of all. The practice of the Dhamma tetrad of Anapanasati leads to knowing these two facts.

That is the essence of our study into these four areas, and the knowledges and benefits such study brings. This is the essence of Anapanasati.

THE FOUR COMRADE DHAMMAS

There are further benefits, however, from practicing Anapanasati. We also will get what I like to call the "Four Comrade Dhammas," I came up with this name myself in order to discuss them more easily. The four comrade dhammas are sati, panna, sampajanna, and samadhi. You will recall from the first lecture that while we live within this world the four comrade dhammas will enable us to subdue all threats. With them we can get rid of dukkha. Whether inside or outside the monastery, we must use these four comrades to live. First, we have sati (reflective awareness mindfulness). When a sense object makes contact, sati is there and brings panna (wisdom) to the experience.

Free Buddha Dharma ebook

The Debate of King Milinda
By Bhikkhu Pesala

The Milinda Panha is, with good reason, a famous work of Buddhist literature, probably compiled in the first century B.C. It presents Buddhist doctrine in a very attractive and memorable form as a dialogue between a Bactrian Greek king, Milinda, who plays the ‘Devil’s Advocate’ and a Buddhist sage, Nàgasena. The topics covered include most of those questions commonly asked by Westerners such as “If there is no soul, what is it that is reborn?” and “If there is no soul, who is talking to you now?”
This abridgement provides a concise presentation of this masterpiece of Buddhist literature. The introduction outlines the historical background against which the dialogues took place, indicating the meeting of two great cultures, that of ancient Greece and the Buddhism of the Indus valley, which was a legacy of the great Emperor Asoka.

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https://static.sariputta.com/pdf/tipitaka/741/milindapdf.pdf
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Bhikkhus, there are these five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. What five? Iron, copper, tin, lead, and silver. But when gold is freed from these five defilements, it is malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament one wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—one can achieve one’s purpose.

“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.

Partially excerpted from AN 5.23 Upakkilesasutta : Defilements

Dhammapada Verse 386
Annatarabrahmana Vatthu

Jhayim viraja' masinam
katakicca' manasavam
uttamattha' manuppattam
tamaham brumi brahmanam.

Verse 386: Him I call a brahmana, who dwells in seclusion practising Tranquility and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (386) of this book, with reference to a brahmin.

One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha replied, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahatship."

Then the Buddha spoke in verse as follows:
Verse 386: Him I call a brahmana, who dwells in seclusion practising Tranquility and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

At the end of the discourse the brahmin attained Sotapatti Fruition.


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All activities are merely search- ing, hunting, and chasing after the desired vedana. People, as well, search and hunt for the feelings they want.

Even in coming here to Suan Mokkh, all of you are hoping to find something that will produce the vedana which please you. Is it not true that you came here in order to get some pleasant feelings, such as, from the peace and quiet of a monastery or the joy of meditation; or, that you are trying to get away from some of the agitation, conflict, sorrow, and suffering in the world? These vedana cause all kinds of activity and search; they compel every kind of effort and endeavor. In effect, they are the masters, the dictators, of our lives in the most profound way. When we can control them, they do not do us any harm. When we are unable to control them, we become slaves. What a pitiful state it is to be a slave to vedana!

There are two kinds of vedana: foolish feeling conditioned by ignorance (avijja) and clever feeling conditioned by vijja (correct knowledge). If we are foolish at the moment of phassa (sensory contact), we have foolish feeling. If we are clever and knowledgable at phassa, we have wise feeling. Foolish feeling leads to ignorant desire, which we call tanha (craving). Wise feeling leads to correct desire, to wanting what we ought to want, to wise want. We should be careful to make sure that vedana is always wise feeling. Foolish feeling causes tanha, or craving, which in turn drags us along behind foolish tanha, as well as after intelligent wants. Craving can turn wise wants and needs into stupid desires. Foolish tanha leads us around the world, around and around who knows how many times, and still we put up with it. Sometimes we even want to go to the moon! As long as craving remains, there will be no end to it all: endless comings and goings, endless inventions and concoctions, endless desires for the luxurious life. Consequently, the benefits of controlling the vedana are enormous. Do not allow them to stir up foolish desires and wants. Let us be interested in the vedana with this perspective.
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Anapanasati Mindfulness With Breathing
By Buddhadasa Bhikkhu

Part 1 of 2:

Today we will summarize all of the inquiries into Anapanasati covered by these lectures. We will summarize the sixteen steps in terms of their essential characters, their value or benefits, and the means of realizing those benefits. Please commit yourselves to listening carefully. Then you will be able to make use of those benefits in their fullest sense.

Do not forget that we are talking about nature, about four aspects of nature and the law of nature manifest in them: kaya, vedana, citta, and Dhamma. Nature pure and simple. So please understand the word "dhamma-jati." It is both the law of nature and follows the law of nature; nature and its law can never be separated. As living creatures, our duty is to understand and use nature for our highest benefit. Although we cannot control it, we can use it to our advantage when we act correctly according to its law. We know these four natures for just this benefit, for the benefit of our very own lives however long they may last.

KAYA: COOLING EMOTIONS

The first subject in the practice of mindfulness with breathing is the kaya, the body or bodies. We all understand its importance in life without needing explanations. The body is the foundation for the mind. We require a kaya which is ready to maintain and support itself and the mind in ways beneficial for life. Further, we need to understand how to control kaya according to our needs through regulating the breath. There are many advantages in knowing how to regulate the breath. By doing so we can change our moods and emotions. For example, when we are angry, we can let go of that anger quickly by breathing long. By breathing long the anger will disappear. When we are worried and unable to think straight, we breathe longer and longer to force that worry away. Or if we want to change from one train of thought to another, we can do so by breathing long in order to wipe out the unwanted thoughts or emotions and replace them with something more orderly and normal. Then we will be able to think what needs to be thought. So there is more to kaya than just the flesh body, it carries over to the citta, also.

The breath alone is well worth knowing, even if only in terms of health. We will have good health if we know how to breathe properly. Thus, the body and the various things associated with the body such as, the breath, the emotions, and health are considered to be one most important subject. I hope that all of you are able to get the fullest advantage from this stage of Anapanasati.

VEDANA: STOPPING THE SPINNING

The feelings are the second item. If you are not aware of these things you will think they are unimportant. In reality, they are of the highest importance to human beings in that they spin people around at will. Further, they spin the whole world around. Whatever feelings we desire - and everyone craves them we are incited to all kinds of behavior accordingly. Everyone is chasing after pleasant feelings and running away from unpleasant feelings. This is how the vedana can keep the whole world spinning. The feelings in people are the cause of all the new, strange inventions and creations which humanity has produced. Art, culture, and technology were discovered and produced for the sake of feelings, which have such great power to force us to follow them. Vedana causes desire. Want is born out of feeling and follows feeling. Then, we act according to our desires. Thereby, all the many things happen. Even our search for money is a response to vedana, whether from sensuality and sex, or merely from the ordinary feeling of being at ease.

Please get to know the things that dominate humanity. Vedana have tremendous power and influence over us. If we cannot control feelings, we must rise and fall at their whim, which is dukkha. And we will act out of vedana which are trapped in ignorance (avijja) and are incorrect. The same is true for animals. They too are directed and compelled by feelings.