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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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2687 Fri 20 Jul LESSON (34) LESSON Fri Jul 29 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. Join us for View Source Conference 2018, learn to make 360° images, new speed for the Rust compiler, and more Vegan-friendly way Recipes Tasty steps Continue to enjoy cakes and comfort food, curries and healthy meals - and almost all your favourite dishes - the vegan-friendly way.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 7:08 pm

2687 Fri 20 Jul LESSON (34) LESSON Fri Jul 29
2007


As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā


Attempting to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.

Join us for View Source Conference 2018, learn to make 360° images, new speed for the Rust compiler, and more

Vegan-friendly way Recipes

Tasty steps


Continue to enjoy cakes and comfort food, curries and healthy meals -
and almost all your favourite dishes - the vegan-friendly way.




in.pinterest.com
38 Awesome Buddha Quotes On Meditation Spirituality And Happiness 17 #DailyMeditation


http://buddhasutra.com/files/ajaniya_sutta.htm

https://mail.google.com/mail/u/0/#inbox/164b2ff1414b8aa9?compose=new


As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES


Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

This is a non - profitable University.
Kindly find sponsorers for Flight, acomodation and fees for
 to practice to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.




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07/18/18
2685 Wed & 2686 Thu 18 & 19 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 11:03 pm

2685 Wed & 2686 Thu 18 & 19 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.

http://buddhasutra.com/files/ajaniya_sutta.htm

http://buddhasutra.com/files/bbBuddhist_Sutra_A1.doc
Ajaniya Sutta

The Thoroughbred

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

“Endowed with three characteristics, a king’s excellent thoroughbred steed is worthy of a king, the wealth of a king, and counts as one of the king’s own limbs. Which three? There is the case where a king’s excellent thoroughbred steed is consummate in beauty, consummate in strength, and consummate in speed. Endowed with these three characteristics is a king’s excellent thoroughbred steed worthy of a king, the wealth of a king, and counts as one of the king’s own limbs.

“In the same way, a monk endowed with these three qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world. Which three? There is the case where a monk is consummate in beauty, consummate in strength, and consummate in speed.

“And how is a monk consummate in beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is how a monk is consummate in beauty.

“And how is a monk consummate in strength? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is how a monk is consummate in strength.

“And how is a monk consummate in speed? There is the case where a monk discerns as it actually is present that ‘This is stress.’ He discerns as it actually is present that ‘This is the origination of stress.’ He discerns as it actually is present that ‘This is the cessation of stress.’ He discerns as it actually is present that ‘This is the path of practice leading to the cessation of stress.’ This is how a monk is consummate in speed.

“Endowed with these three qualities is a monk worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world.”

Back to BuddhaSutra.com

http://buddhasutra.com/files/akankha_sutta.htm

https://youtu.be/K6XhCNGWtOk

Akankha Sutta

Wishes

Translated from the Pali by Thanissaro Bhikkhu
For free distribution only

On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded.

The Blessed One said: “Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior and sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.

[1] “If a monk would wish, ‘May I be dear and pleasing to my fellows in the holy life, respected by and inspiring to them,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[2] “If a monk would wish, ‘May I be someone who receives robes, alms-food, lodgings, and medical requisites for curing the sick,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[3] “If a monk would wish, ‘Whatever I use or consume in terms of robes, alms-food, lodgings, and medical requisites for curing the sick, may that be of great fruit, of great benefit to those who provided them,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[4] “If a monk would wish, ‘May it also be of great fruit, of great benefit, to whatever dead relatives they [the donors] recollect with brightened minds,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[5] “If a monk would wish, ‘May I be content with whatever robes, alms-food, lodgings, and medical requisites for curing the sick are available,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[6] “If a monk would wish, ‘May I be resistant to cold, heat, hunger, and thirst; to the touch of gadflies and mosquitoes, wind and sun and creeping things; to abusive, hurtful language; to bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, deadly,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[7] “If a monk would wish, ‘May I overcome displeasure, and not be overcome by displeasure. May I dwell having conquered any displeasure that has arisen,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[8] “If a monk would wish, ‘May I overcome fear and dread, and not be overcome by fear and dread. May I dwell having conquered any fear and dread that have arisen,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[9] “If a monk would wish, ‘May I attain — whenever I want, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abiding in the here-and-now,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

[10] “If a monk would wish, ‘May I — with the ending of mental fermentations — remain in the fermentation-free release of awareness and release of discernment, having directly known and realized them for myself in the here-and-now,’ then he should be one who brings the precepts to perfection, who is committed to mental calm, who does not neglect jhana, who is endowed with insight, and who frequents empty dwellings.

“‘Monks, dwell consummate in virtue, consummate in terms of the Patimokkha. Dwell restrained in accordance with the Patimokkha, consummate in your behavior and sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.’ Thus was it said and in reference to this was it said.”

https://youtu.be/94UJFh9jXos
Alagagadduupama Sutta

“The Simile of the Snake”

Thus I heard:

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. At that time to a Bhikkhu named Arittha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many Bhikkhus heard that this evil view had arisen to the Bhikkhu Arittha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then they approached the Bhikkhu Arittha and asked him: Friend Arittha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared, as impediments are not suitable impediments. Then those Bhikkhus thinking to dissuade the Bhikkhu Arittha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Arittha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit full of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers. Even when so much was told the Bhikkhu Arittha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments

When the Bhikkhus could not dissuade the Bhikkhu Arittha from that evil view, they approached the Blessed One, worshipped, sat on a side and said thus: Venerable sir, to a Bhikkhu named Arittha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many of us heard that this evil view had arisen to the Bhikkhu Arittha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then we approached the Bhikkhu Arittha and asked him : Friend Arittha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. He said, yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then we Bhikkhus thinking to dissuade the Bhikkhu Arittha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Arittha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pitfull of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers. Even when so much was told the Bhikkhu Arittha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments As we could not dissuade the Bhikkhu Arittha from that evil view, we came to inform you about it.

Then the Blessed One addressed a certain Bhikkhu and said, Come Bhikkhu, in my words call the Bhikkhu Arittha, tell, the Teacher wants him. That Bhikkhu consenting approached the Bhikkhu Arittha and told him, Friend, the Teacher wants you.. The Bhikkhu Arittha saying yes, friend, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said, Arittha, is it true, that such a view has arisen to you, As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments, are not suitable impediments. Then he said, yes, venerable sir, as I know the Teaching of the Blessed One, to one who pursues those impedimental things, declared as impediments, are not suitable impediments.- Foolish man, to whom do you know me teaching this. Haven’t I in many ways told that the impedimental things are impediments, indeed to one who pursues them they are impediments. I have told that sensuality brings little satisfaction, much un-pleasantness and trouble, the dangers here are many. - I have told that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, the head of a serpent, I have told it has much unpleasantness, much trouble and the dangers there are many. Yet you foolish man, on account of your wrong view you accuse me and destroy yourself and accumulate much demerit, which will be for your unpleasantness for a long time. Then the Blessed One addressed :Bhikkhus, what do you think, shouldn’t we chastise this Bhikkhu Arittha, a vulture trainer in his earlier birth from this dispensation When this was said the Bhikkhu Arittha a vulture trainer in his earlier birth became silent, and unable to reply back, with a drooping form sat with eyes turned down. Then the Blessed One knowing that the Bhikkhu Arittha a vulture trainer in his earlier birth has become silent, unable to reply back, with a drooping form sitting with eyes turned down told him, foolish man, you will be pointed out on account of this evil view, now I will question the Bhikkhus on this

Then the Blessed One addressed the Bhikkhus; Bhikkhus, do you too know of this Teaching, the wrong view of the Bhikkhu Arittha, a vulture trainer in his earlier birth on account of which he brings blame on us and also destroys himself and accumulates much unpleasantness. -No venerable sir, The impedimental things are told by the Blessed One and indeed to one who pursues them, they are impediments. The Blessed One has said that there is little satisfaction in sensuality, much unpleasantness and much trouble, the dangers there are many. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, and the head of a serpent. The Blessed On has said it has much unpleasantness, much trouble and the dangers there are many.. Good! Bhikkhus, Good, that you know the Teaching taught by me. In various ways I have shown the impedimental things and indeed it is impedimental to pursues them. I have told that sensuality brings little satisfaction, much unpleasantness and the dangers there are many. I have told it is comparable to skeleton–to the head of a serpent brings little satisfaction, much unpleasantness and the dangers there are many. Yet the Bhikkhu Arittha holding to this wrong view blames us and destroys himself and accumulates much demerit, and it will be for his unpleasantness for a long time.

Bhikkhus, someone could indulge in sensuality, without sensual perceptions, without sensual thoughts is not possible

Bhikkhus, a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time. The reason is the wrong grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent, he would take hold of the serpent by the hood or the tail and it would turn round and sting the hand or foot or any other limb. On account of this wrong grasp of the serpent he would meet death or deadly unpleasantness. In the same manner a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault. He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time. The reason is the wrong grasp of the Teaching.

Bhikkhus, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time. It is because of the correct grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent and would take hold of it with a forked stick or hold it by the neck, it may coil round the man’s hand or foot or any other limb small or large, yet he would not come to death or deadly unpleasantness, because of the correct hold of the snake. In the same manner, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time. It is because of the correct grasp of the Teaching

Bhikkhus, this Teaching is for giving up not for taking hold of, listen to it carefully. Like a man come to the highway would see a large stretch of water, the hither shore dangerous and fearful, the thither shore peaceful and without fear. There is no ship or overhead bridge to cross over from the hither shore to the thither. What if I build a raft collecting grass, sticks, branches and creepers. So he built a raft collecting grass sticks branches and creepers, and making effort with hands and feet reached the other shore safely. Then to the one who has crossed over this thought occurred This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I balance it on my head or haul it on my back and go where I like. Bhikkhus, is he doing the right thing if he does so with the raft.- Doing what will he be doing the right thing with the raft.. Bhikkhus, to the man who has crossed over it occurs thus: This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I pulled it up to dry ground , or sink it in the water and go where I like. A man doing that would be doing the right thing. Just so, Bhikkhus, my Teaching is comparable to a raft for the purpose of crossing over and not for getting hold of. You should give up even the Teaching that should be known, and what about that which should not be known…

Bhikkhus, these six are the views. What six. Bhikkhus, the ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching, and not trained in their Teaching Sees matter: that is me, I am that, that is my self. Sees feelings,; that is me, I am that, that is my self. Sees determinations: that is me, I am that, that is my self. Whatever seen, heard, tasted, smelt and bodily felt, cognized, attained, sought after, and reflected in the mind: that is me, I am that, that is my self The world, the self, I will be in the future, permanent, not changing, an eternal thing.; that is me, I am that, that is my self.

Bhikkhus, the learned noble disciple, who has seen noble ones and Great Beings, clever in their Teaching, and trained in their Teaching sees matter: that is not me, am not that, that is not my self. Sees feelings: that is not me ,am not that, that is not my self. Sees determinations: that is not me am not that, that is not my self, Whatever seen, heard, tasted, smelt, bodily felt, cognized, attained, sought after, and reflected in the mind: that is not me, am not that, that is not my self. The world, the self, I will be in the future, permanent, not changing, an eternal thing, that is not me, am not that, that is not my self.. Seeing it is not present, is not excited. .

When this was said, a certain Bhikkhu said to the Blessed One: Venerable sir, is there excitement for external non presence. The Blessed One said, there is Bhikkhu. Here, Bhikkhu, it occurs to someone thus: There was to me, now it is not to me, I had, now I do not gain, he grieves, laments and beats the breast and comes to bewilderment of mind. Thus there is excitement for external non-presence. - Venerable sir, is there non-excitement for external non-presence. The Blessed One said, there is Bhikkhu. Here, Bhikkhu, it does not occur to someone: There was to me, now it is not to me, I had, now I do not gain, he does not grieve or lament, does not beat the breast and come to bewilderment of mind. Thus there is no excitement for external non-presence. -Venerable sir, is there excitement for internal non-presence: The Blessed One said, there is Bhikkhu. Here, Bhikkhu, to a certain one there is this view. The world, the self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it occurs to him, indeed it will be my annihilation, my destruction, I will not be. He grieves, laments, beats the breast and comes to bewilderment of mind. Thus, there is excitement for internal non-presence. Venerable sir, is there non-excitement for internal non-presence. There is Bhikkhu, said the Blessed One: Here Bhikkhu. to a certain one there is not this view. This world, this self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it does not occur to him, indeed it will be my annihilation, my destruction, I will not be. He does not grieve, lament, beat the breast and come to bewilderment of mind. Thus, there is non-excitement for internal non-presence. Thus there is non-excitement for internal non-presence.

Bhikkhus, do you see anything permanent, not changing, eternal, to seize. No, venerable sir. Good! I too do not see anything to seize that which is permanent, not changing, and stands eternity. Bhikkhus, is there the holding of a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress. Bhikkhus is there a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress.

Bhikkhus, when there are belongings of a self, is there a satisfaction, these are mine. Yes, venerable sir.. A self or the belongings of a self, in reality and truth cannot be gained. Bhikkhus, this settled view, about the world, and the self, I will be in the future, permanent, not changing, standing eternity, isn’t it a completely foolish notion- Why isn’t it, venerable sir, it is a completely foolish notion- What do you think:– Is matter permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am that is my self. — No, venerable sir.– Is feeling permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir –Are perceptions permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir.- -Are determinations permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir. –Is consciousness permanent or impermanent.– Impermanent, venerable sir.– That which is impermanent, is it unpleasant or pleasant.– -Unpleasant venerable sir. –That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.– No, venerable sir. — Therefore Bhikkhus, whatever matter, in the past, future or present, internal or external, exalted or un-exalted, far or near, all matter is not me, that am not, that is not my self- should be realized as it really is, with right wisdom. Whatever feelings– whatever perceptions, –whatever determinations–whatever consciousness, in the past, future or present, internal or external, exalted or un-exalted, far or near, all consciousness is not me, that am not, that is not my self, should be realized as it really is, with right wisdom.

The learned noble disciple seeing thus detaches from matter, detaches from feelings, detaches from perceptions, detaches from determinations, detaches from consciousness. Detached is released. Released knowledge arises am released. Birth destroyed, the holy life lived to the end, what should be done is done, there is nothing more to wish for, he knows. To this is called removing the obstacle, filling the trenches, pulling out desires, seeing results, the noble one puts down the flag and is unyoked Bhikkhus, how does the Bhikkhu remove the obstacle; Here the Bhikkhus ignorance is dispelled, pulled out from the roots, and made a palm stump of it, so that it may not rise again. Thus the obstacle is removed. How does the Bhikkhu fill up the trenches; Here the Bhikkhu dispels the recurring births, making a palm stump of it so that it may not rise again. Thus the Bhikkhu fills up the trenches. How does the Bhikkhu pull out desires. Here the Bhikkhu dispels greed, together with the roots, makes it a palm stump, so that it may not rise again. Thus the Bhikkhu pulls out desires. How does the Bhikkhu see results. Here the Bhikkhu dispels the bonds to the sensual world, cuts them up completely, so that they may not rise again. Thus the Bhikkhu sees results. How does the noble one put down the flag and unyoke. Here the Bhikkhu dispels the conceit ‘I be’ pulling it out from the roots makes a palm stump of it, so that it may not rise again. Thus the Bhikkhu puts down the flag and unyokes.

Bhikkhus, if that released mind of the Bhikkhu was to be searched by Inda, Brahma, Pajapati and their retinue, it would not be found; thus unsupported is the consciousness of the Thus Gone One. What is the reason: I say that the Thus Gone One cannot be found even here and now. To me who says thus and preaches thus, certain recluses and Brahmins ingenuinely, untruthfully blame, the recluse Gotama the discipliner, purposefully shows the annihilation, destruction, and non evidence of beings. Bhikkhus, whatever I am not, that I do not proclaim, as a result these good recluses and Brahmins ingenuinely, untruthfully blame, the recluse Gotama the discipliner purposefully shows the annihilation, destruction and non-evidence of beings. Earlier and now also I declare -Unpleasant and its cessation. Others abuse, blame and annoy the Thus Gone One, for that the Thus Gone One has no ill feeling , aversion or discontent .Some others honor, revere and worship the Thus Gone One, for that the Thus Gone One has no blissful pleasurable joy. When others honor, revere and worship the Thus Gone One, it occurs to him, it is on account of what I have thoroughly understood that they do it. Bhikkhus, when others abuse, blame and annoy you, ill feeling, aversion and discontent should not be to you. Again Bhikkhus, when others honor, revere and worship you, a blissful pleasurable joy should not be to you. It should occur to you, it is on account of what I have thoroughly understood, that they do it..

Therefore Bhikkhus, if people carry away, burn or do what they like to grass-sticks-branches-creepers in this same Jeta’s grove, would it occur to you; People are carrying away, burning and doing what they like to us– No, venerable sir.- What is the reason: Venerable sir, they are not our selves or the belongings of ourselves. — Bhikkhus, in the same manner, whatever is not yours, dispel it., for your good welfare and pleasantness for a long time. Bhikkhus, what is not yours. Matter is not yours, dispel it for your good, welfare and pleasantness for a long time. Feeling is not yours, dispel it for your good, welfare and pleasantness for a long time. Perception is not yours, dispel it for your good, welfare and pleasantness for a long time. Determinations are not yours, dispel it for your good, welfare and pleasantness for a long time. Consciousness is not yours, dispel it for your good welfare and pleasantness for a long time.

Bhikkhus, my Teaching is well proclaimed, made manifest, open and threadbare Those Bhikkhus, who have perfected, destroyed desires, lived the holy life, done what should be done, put down the weight, attained to the highest good, destroyed the bonds of being, and released rightfully knowing , they have no further proceeding to show them. My Teaching is so well proclaimed, made manifest, open and threadbare

Those Bhikkhus who have dispelled the five lower fetters, they all arise spontaneously, and extinguish there itself, do not proceed from that world. My Teaching is so well proclaimed, made manifest, open and threadbare. Those Bhikkhus, who have dispelled the three fetters and diminishing greed, hate and delusion, they all become once returners, coming only once more to this world, to make an end of un-pleasantness. My Teaching is so well proclaimed, made manifest, open and threadbare. Those Bhikkhus who have dispelled the three fetters, all of them enter the stream of the Teaching, do not fall from there intending only extinction. My Teaching is so well proclaimed, made manifest, open and threadbare. Those who have some faith in me, some love for me they all are intent on heaven.

The Blessed One said thus and those Bhikkhus delighted in the words of the Blessed One.

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Alavaka Sutta

To the Alavaka Yakkha

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

Translator’s note: This discourse is the source of many proverbs frequently quoted in Theravadin countries. In 1982, when Thailand was celebrating the 200th anniversary of the founding of the current dynasty, His Majesty the King structured his chief address to the Thai people around the four qualities mentioned in the Buddha’s last verse.

I have heard that on one occasion the Blessed One was staying at Alavi in the haunt of the Alavaka yakkha. Then the Alavaka yakkha went to the Blessed One and on arrival said to him: “Get out, contemplative!”

[Saying,] “All right, my friend,” the Blessed One went out.
“Come in, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went in.
A second time… A third time, the Alavaka yakkha said to the Blessed One, “Get out, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went out.
“Come in, contemplative!”
[Saying,] “All right, my friend,” the Blessed One went in.
Then a fourth time, the Alavaka yakkha said to the Blessed One, “Get out, contemplative!”
“I won’t go out, my friend. Do what you have to do.”
“I will ask you a question, contemplative. If you can’t answer me, I will possess your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”
“My friend, I see no one in the cosmos with its devas, Maras & Brahmas, its contemplatives & priests, its royalty & commonfolk, who could possess my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”
[Alavaka:]
What is a person’s highest wealth?
What, when well-practiced, brings bliss?
What is the highest of savors?
Living in what way
is one’s life called the best?

[The Buddha:]
Conviction is a person’s highest wealth.
Dhamma, when well-practiced, brings bliss.
Truth is the highest of savors.
Living with discernment,
one’s life is called best.

[Alavaka:]
How does one cross over the flood?
How cross over the sea?
How does one overcome suffering & stress?
How is a person purified?

[The Buddha:]
Through conviction one crosses over the flood.
Through heedfulness, the sea.
Through persistence one overcomes
suffering & stress.
Through discernment a person is purified.

[Alavaka:]
How does one gain discernment?
How does one find wealth?
How does one attain honor?
How bind friends to oneself?
Passing from this world
to
the next world,
how does one not grieve?

[The Buddha:]
Convinced of the arahants’ Dhamma
for attaining Unbinding,
– heedful, observant –
one listening well
gains discernment.
Doing what’s fitting,
enduring burdens,
one with initiative
finds wealth.
Through truth
one attains honor.
Giving
binds friends to oneself.

Endowed with these four qualities,
— truth,
self-control,
stamina,
relinquishment –
a householder of conviction,
on passing away, doesn’t grieve.

Now, go ask others,
common priests & contemplatives,
if anything better than
truth,
self-control,
endurance,
& relinquishment
here can be found.

[Alavaka:]
How could I go ask
common priests & contemplatives? –
now that today I understand
what benefits
the next life.

It was truly for my well-being
that the Awakened One came
to stay in Alavi.
Today I understand
where what is given
bears great fruit.

I will wander from village to village,
town to town,
paying homage to the Self-awakened One
& the true rightness of the Dhamma.

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All the Taints

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said, “Monks, the ending of the fermentations is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what? Appropriate attention and inappropriate attention. When a monk attends inappropriately, un-arisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, un-arisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.

“[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.

“And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the un-arisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the un-arisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.

“And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the un-arisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the un-arisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both un-arisen fermentations arise in him, and arisen fermentations increase.

“This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’

“As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self …or the view It is precisely by means of self that I perceive self …or the view It is precisely by means of self that I perceive not-self …or the view It is precisely by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine — the knower that is sensitive here and there to the ripening of good and bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed, I tell you, from suffering and stress.

“The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for men of integrity, is well-versed and disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.

“And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the un-arisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the un-arisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attends to.

“And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the un-arisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the un-arisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the un-arisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, un-arisen fermentations do not arise in him, and arisen fermentations are abandoned.

“He attends appropriately, this is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices. These are called the fermentations to be abandoned by seeing.

“[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty…

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.

“[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for the purpose of covering the parts of the body that cause shame.

“Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, and live in comfort.’

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for protection from the inclemency’s of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

“The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.

“[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; ill-spoken, unwelcome words and bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, and menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.

“[5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, and an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.

“[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, and wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of ill will …

Reflecting appropriately, he does not tolerate an arisen thought of cruelty…

Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, and wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.

“[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor of awakening dependent on seclusion…dispassion…cessation, resulting in letting go. He develops analysis of qualities as a factor of awakening…persistence as a factor of awakening…rapture as a factor of awakening…serenity as a factor of awakening…concentration as a factor of awakening…equanimity as a factor of awakening dependent on seclusion…dispassion…cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.

“When a monk’s fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

https://youtu.be/c3qKTai3M7g
Ambalatthikaraahulovada Sutta

“Advice to Venerable Rahula At Ambalatthika”

I heard thus:

At one time the Blessed One was living in the Squirrels’ Sanctuary in the bamboo grove in Rajagaha. At that time venerable Rahula lived in Ambalatthika. Then the Blessed One getting up from his seclusion in the evening approached venerable Rahula in Ambalatthika. Venerable Rahula saw the Blessed One coming in the distance, prepared a seat and administered water. The Blessed One sat on the prepared seat and washed his feet. Venerable Rahula too worshipped the Blessed One and sat on a side.

Then the Blessed One retained a little water in the vessel and addressed venerable Rahula. ‘Rahula, do you see this little water left over in the vessel?’ ‘Yes, venerable sir.’ ‘So little is his recluse-ship, that has no shame, to tell lies, aware’ Then the Blessed One threw away that little bit of water and addressed venerable Rahula. ‘Rahula, did you see that little water thrown away?’ ‘Yes, venerable sir’ ‘Thus thrown away is the recluse-ship of one who has no shame, to tell lies with awareness’. Then the Blessed One turned that vessel upside down and addressed venerable Rahula ‘Rahula, do you see this vessel turned upside down?’ ‘Yes, venerable sir’ ‘Thus turned upside down is the recluse-ship of one who has no shame to tell lies with awareness’. Then the Blessed One put the vessel upright and addressed venerable Rahula. ‘Rahula, do you see this vessel empty and deserted?’ ‘Yes, venerable sir’ ‘So empty is the recluse-ship of one who has no shame to tell lies with awareness.

Rahula, the king’s huge well trained tusker, gone to the battle field, would work with his fore feet, hind feet, the fore part of his body, the hind part of his body, the head, his ears, tusks and with his tail, while protecting his trunk. Then it occurs to the elephant driver: This kings’ elephant the huge tusker gone to the battle field works with his fore feet and hind feet, fore part of the body and hind part of the body, with head, ears, tusks and tail, while protecting its trunk. There is nothing more to do to him. Rahula, just as there is nothing the king’s huge tusker gone to the battle field could not do with is limbs large and small, in the same manner, there is nothing that could not be done by one who has no shame to tell lies with awareness. Therefore you should train, I will not tell lies even for play.

Rahula, what is the purpose of a mirror?’ ‘Venerable sir, for the purpose of reflection.’ ‘Rahula in the same manner reflecting you should do bodily actions, reflecting you should do verbal actions, reflecting you should do mental actions.

‘Rahula, when a desire arises to do some bodily action, you should reflect. Doing this bodily action, will I be troubled, will others be troubled, will both be troubled. Is this bodily action demerit? Is it unpleasant? When reflecting if you know, ‘This bodily action will bring trouble to me, to others and to both it is demerit, it is unpleasant. If possible you should not do it. Rahula, when, reflecting, if you know, ‘This bodily action I desire to do, will not bring me, trouble, others trouble, nor trouble to either. It’s merit and brings pleasantness. Rahula, you should do such bodily actions. Even while doing that bodily action, you should reflect. Does this bodily action give me trouble, give others trouble or does it give trouble to either? Is it demerit? Is it unpleasant? Rahula, when reflecting if you know this bodily action is unpleasant, give up such bodily actions. If you know, ‘this bodily action does not give me, others or either, trouble. It is merit, and it brings pleasantness’, Then follow up that bodily action. Rahula, having done such actions too you should reflect. Did this bodily action cause me, others, or either, trouble? Was it demerit? Did it arouse unpleasantness? When reflecting if you know, this bodily action caused me and others, trouble, it isn’t merit, aroused unpleasantness. Then you should declare it to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Rahula, when reflecting, if you know, this bodily action did not cause me, others or either trouble. It was merit and pleasant. Then you should abide delighted pursuing such things of merit day and night..

Rahula, when a desire arises to you to do some verbal action, you should reflect thus: Doing this verbal action, will I trouble my self, others or both? Is this verbal action demerit? Is it unpleasant? When reflecting if you know, this verbal action will bring me, others and both trouble it is demerit and unpleasant. If possible you should not do it. Rahula, when, reflecting, if you know. This verbal action, if done, would not trouble either, ‘It is merit and is pleasant. Then Rahula, you should do such verbal actions. Even while doing that verbal action, you should reflect, ‘Does this verbal action give me, others, or either, trouble? Is it demerit? Is it unpleasant?’ Rahula, if it is unpleasant, give up such verbal actions. If you know, ‘this verbal action does not bring me, others, or either, trouble. It is merit and is pleasant.’ Follow up such verbal actions. Rahula, having done such verbal actions too you should reflect, ‘Did this cause me, others, or either, trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this verbal action caused me, others, and both, trouble. It is demerit, and unpleasant.’ It should be declared to the Teacher or a wise co-associate in the holy life, manifest it and make amends for future restraint. Rahula, when reflecting you know, ‘this verbal action did not cause me, others or either trouble. It was merit and it was pleasant. Then you should abide delighted pursuing such things of merit day and night.

Rahula, when you desire to do some mental action, you should reflect, ‘In doing this mental action, will I trouble myself? Is it demerit? Is it unpleasant? When reflecting if you know, ‘this mental action will trouble me. It is demerit and unpleasant.’ Then, if possible you should not do it. Rahula, when reflecting if you know, ‘this mental action will not bring me trouble. It is merit and pleasant.’ Then Rahula, you should do such mental actions. Even while doing that mental action, you should reflect, ‘Does this mental action give me, others, trouble? Is it demerit and unpleasant?’ Rahula, if that is so, give up that mental action. If you know, ‘this mental action does not bring me, others trouble. It’s merit, and pleasant.’ Then follow it up. Having done such mental actions too you should reflect, ‘Did it cause me, others, trouble? Was it demerit? Was it unpleasant?’ When reflecting if you know, ‘this mental action caused me, others, trouble. It is demerit and unpleasant.’ Then you should be disgusted and loathe such mental actions. Rahula, when reflecting if you know, ‘this mental action did not cause me, others, trouble, it was merit and it was pleasant.’ Then you should pursue such things of merit day and night delightedly.

Rahula, whoever recluses or Brahmins purified their bodily actions, verbal actions and mental actions in the past, did by reflecting. Whoever recluses or Brahmins will purify their bodily, verbal and mental actions in the future will do so reflecting. Whoever recluses or Brahmins purify their bodily, verbal, and mental actions at present do so reflecting. Therefore Rahula, you should train thus, ‘Reflecting I will purify my bodily, verbal and mental actions.’

The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One.

comments (0)
07/17/18
2685 Wed 18 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 3:08 pm

2685 Wed 18 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.

comments (0)
2685 Wed 18 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 3:08 pm

2685 Wed 18 Jul LESSON (33) LESSON Thu Jul 28 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.

comments (0)
07/16/18
2684 Tue 17 Jul LESSON (32) LESSON Tue Jul 26 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation HallT
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 10:17 pm

2684 Tue 17 Jul LESSON (32) LESSON Wed Jul 27 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall

http://buddhasutra.com/stories.html
http://buddhasutra.com/files/

Buddhist Stories Collection

The Stories of Refraining from Killing & Liberating Lives

The Butcher’s Knife Severed His Own Tongue (Indonesian Translation)
Disasters Can Be Avoided By Being Compassionate (Indonesian Translation)
Elephants Which Filled The Drying Pond With Bags Of Water (Indonesian Translation)
Qu Shi Liberated The Carp (Indonesian Translation)
Severing The Bull’s Tongue Harmed His Sons (Indonesian Translation)
The Birds Which Buried The Corpse (Indonesian Translation)
The Broken-Hearted Doe (Indonesian Translation)
The Shramanera Saved The Ants (Indonesian Translation)
Wailing Piteously For Three Months (Indonesian Translation)
Liberation Prolonged Lives (Indonesian Translation)
Enjoying The Blessing Of A New Life (Indonesian Translation)
A Torturous Death For Cruel Killing (Indonesian Translation)
The Eels Bit The Arm (Indonesian Translation)
The Karmic Retribution For Catching Frogs (Indonesian Translation)
The Visible Retribution For Those Who Killed (Indonesian Translation)
The Frogs Demanded To Have Their Lives Restored (Indonesian Translation)
Retribution For Those Who Kill (Indonesian Translation)
The Turtle Demanded To Have Its Life Replaced (Indonesian Translation)
The Visible Retribution For Slaughtering Cattle (Indonesian Translation)
The Cruel Man Fell To His Death In A Cauldron (Indonesian Translation)
The Retribution For Slaughtering Pigs (Indonesian Translation)
Turning Into A Goat (Indonesian Translation)
Digging Ponds For Liberating Lives (Indonesian Translation)
Retribution For Lust & Adultery
Hukum Karma Dari Berzinah

Lust Breeds Sickness, Sever From Sexual Desire Is The Cure (Indonesian Translation)
Lustful words lead minds to stray,the punishment in hell awaits (Indonesian Translation)
The Ill Fate Suffered By Authors of Pornographic Books (Indonesian Translation)
Destruction of Pornographic Book Earned Fame (Indonesian Translation)
Reprimand Immoral Behaviors, Enjoy Success and Glory (Indonesian Translation)
Seduction Of Young Virgin Led To Loss In Fame And Eventually Death (Indonesian Translation)
The Retribution Of Illicit Sexual Relations With Other’s Wife (Indonesian Translation)

Mengendalikan Nafsu Birahi Dengan Membayangkan Seorang Yang Cantik Jatuh Sakit Dan Menjadi Mayat
Berzinah Dengan Seorang Janda, Menghancurkan Masa Depan Sendiri
Memanggil Pelacur, Merusak Nama Baik
Karma Dari Meninggalkan Istri, Menyayangi Selir
Obsesi Seksual Mengakibatkan Kehilangan Nama Baik Dan Nasib Buruk Seumur Hidup
Dengan Hati Yang Tenang, Meskipun Wanita Cantik Dihadapan Tetap Tidak Terpengaruhi
Menodai Gadis Pelayan, Merusak Masa Depan
Pelajar Yang Menodai Seorang Bikkuni, Mati Dirasuk Setan
Tidak Menodai Wanita Bugil, Mendapat Ketenaran
Berpikiran Seksual, Langit Pun Tidak Dapat Menerima
Karma Dari Orang Tua Yang Terlalu Memberikan Kebebasan Sehingga Kakak Adik Sepupu Berbuat Asusila
Mendidik Dunia, Merubah Nasib Sendiri
Mengintip Menyebabkan Kebutaan
Memaksa Pelayan Menjadi Selir, Menyebabkan Istri Yang Pencemburu Menjadi Buta Dan Mati Muda
Mencetak Buku Yang Menentang Perbuatan Asusila, Mendapat Pengampunan Dan Keberuntungan
Menyesali, Bertobat Dan Berbuat Kebajikan, Membuat Dosa Lama Terhapus Dan Mendapat Rejeki
Hati Yang Bersih, Menguntungkan Orang Lain Dan Diri Sendiri
Karena Pertolongan Teman Yang Bijak, Dosa Berzinah Bisa Dihindarkan
Menjaga Moralitas, Keturunan Mendapat Rejeki
The Stories Of Guan Yin In Drawing

The Origin Of Pu Tuo Shan And Lotus Holding Guan Yin
The Origin Of Poplar Twig Holding Guan Yin
The Origin Of Fish Basket Holding Guan Yin
The Origin Of Clams Guan Yin
The Origin Of Medicine Guan Yin
The Origin Of Thousand Hands And Scroll Holding Guan Yin
The Origin Of Horse Head Guan Yin
The Origin Of Amodi Guan Yin
The Origin Of Three Faces Guan Yin And Guan Yin At Play
The Origin Of Abundant Treasure Guan Yin
The Origin Of White Robe, One Leaf and Gives Children Guan Yin
The Origin Of Guan Yin Who Sprinkles Water and The Water Moon Guan Yin
The Origin Of Green Neck Guan Yin
Various Other Transformations Of Guan Yin
The Origin Of Quietude, Aru And Leafy Clothing Guan Yin
The Origin Of Lapis Lazuli Guan Yin
Various Transformations Of Guan Yin To Help Beings Cross Over

comments (0)
07/15/18
2683 Mon 16 Jul LESSON (31) LESSON Tue Jul 26 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation HallT
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:27 pm

2683 Mon 16 Jul LESSON (31) LESSON Tue Jul 26 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall

A Little Spell of Emptiness
https://youtu.be/6uel3qM_dTs

A Little Spell of Emptiness
https://youtu.be/6uel3qM_dTs

A Little Spell of Emptiness​3

Aakankheyya Sutta

https://youtu.be/F8OFdBaHwCA

https://youtu.be/7AsOT2Eie4Q

Aanaapaanasuttam
https://youtu.be/FvwGqMZ_7Pc

Abhasita Sutta
https://youtu.be/KcYPYvaDvNU

Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA

Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA
https://youtu.be/
Abhaya Raja Kumara Sutta
https://youtu.be/t-T6Qt0yVHA
https://youtu.be/CqDwqUJj33A https://youtu.be/oznWuM4Mqhk

https://youtu.be/395sWJz1RW8

Abhisanda Sutta
https://youtu.be/yVo47hFV1zU

Accayika Sutta
https://youtu.be/gKqO81gMY7A

Acchariya Abbhuta Sutta
https://youtu.be/BjlW1h6ugLU

Acintita Sutta​
https://youtu.be/FEw2mHpVv9A

Adanta Sutta
https://youtu.be/PpFTxVLJ7Rs

Aditta Sutta
https://youtu.be/ibMK7_pr3yM

Adittapariyana Sutta
https://youtu.be/

Advice to Venerable Punna
https://youtu.be/F3Cd65c33Mg

Agara Sutta
https://youtu.be/B4EEqudDkPE

comments (0)
07/14/18
2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation HallY
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 5:17 pm

2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall

http://buddhasutra.com/

Namo Amitabha - Namo Buddhaya

Welcome to BuddhaSutra.com

Please read the Profile section for the purpose of this website.

Below is compilations of all the Buddhist Sutras from A to Z.
To view an individual sutra, please scroll further down.

Please use the browser’s back button to come back to this page.

Sutra Starting With Letter In Word Document In PDF
A Part-1 doc (800 KB) pdf (1.6 MB)
A Part-2 doc (740 KB) pdf (792 KB)
B doc (892 KB) pdf (748 KB)
C doc (564 KB) pdf (532 KB)
D doc (672 KB) pdf (708 KB)
EFG doc (976 KB) pdf (856 KB)
HIJK doc (884 KB) pdf (732 KB)
L doc (696 KB) pdf (608 KB)
M Part-1 doc (800 KB) pdf (612 KB)
M Part-2 doc (768 KB) pdf (640 KB)
NOP doc (592 KB) pdf (564 KB)
RS doc (1.1 MB) pdf (752 KB)
S doc (916 KB) pdf (880 KB)
TU doc (764 KB) pdf (668 KB)
VY doc (800 KB) pdf (684 KB)

A

A Little Spell of Emptiness (text to speech)
Aakankheyya Sutta (text to speech) - If the Bhikkhu Desires
Aanaapaanasuttam (text to speech) - The Discourse On In and Out Breathing
Aananjasappaayasuttam (text to speech) - Suitability to Attain Imperturbability
Abhasita Sutta (text to speech) - What Was Not Said
Abhaya Raja Kumara Sutta (text to speech) - To Prince Abhaya
Abhaya Sutta (text to speech) - Fearless
Abhisanda Sutta (text to speech) - Rewards
Accayika Sutta (text to speech) - Urgent
Acchariya Abbhuta Sutta (text to speech) - Wonderful And Marvelous
Acintita Sutta (text to speech) - Un-conjecturable
Adanta Sutta (text to speech) - Untamed
Aditta Sutta (text to speech) - The House On Fire
Adittapariyana Sutta (text to speech) - The Fire Sermon
Adiya Sutta (text to speech) - Benefits to be Obtained From Wealth
Advice to Venerable Punna (text to speech)
Agara Sutta (text to speech) - The Guest House
The Agganna Sutta (text to speech) - On Knowledge of Beginnings
Aggi Vacchagotta Sutta (text to speech) - To Vacchagotta on Fire
Aghata Sutta (text to speech) - Hatred
Aghatapativinaya Sutta (text to speech) - Subduing Hatred
Ajaniya Sutta (text to speech) - The Thoroughbred
Ajivaka Sutta (text to speech) - To the Fatalists’ Student
Akankha Sutta (text to speech) - Wishes
Akkhama Sutta (text to speech)- Not Resilient
Akkosa Sutra (text to speech) - Insult
Alagagadduupama Sutta (text to speech) - The Simile of the Snake
Alavaka Sutta (text to speech) - To the Alavaka Yakkha
All the Taints (text to speech)
Ambalatthikaraahulovada Sutta (text to speech) - Advice to Venerable Rahula At Ambalatthika
Ambattha Sutta (text to speech) - Pride Humbled
Amitabha Sutra (text to speech)
Anaathapindikovaadasuttam (text to speech) - Advise to Anaathapindika
Anagata Bhayani Suttas (text to speech) - The Discourses on Future Dangers
Anana Sutta (text to speech) - Debtless
Ánanda Sutta (text to speech) - Instructions to Vangisa
Ánanda Sutta (text to speech) - On Self, No Self, and Not-self
Ánanda Sutta (text to speech) - On Mindfulness of Breathing
Ánandabhaddekarattasuttam (text to speech) - A single Auspicious Attachment to Venerable Ánanda
Anangana Sutta (text to speech) - Without Blemishes
Anattá Lakkhana Sutta (text to speech) - The Discourse on the Not-self Characteristic
Andhakavinda Sutta (text to speech) - At Andhakavinda
Aneñja Sappaya Sutta (text to speech) - Conducive to the Imperturbable
Angulimala Sutta (text to speech) - To Angulimala
Ani Sutta (text to speech) - The Peg
Anubuddha Sutta (text to speech) - Understanding
Anugghita Sutta (text to speech) - Supported
Anumaana Sutta (text to speech) - Self Observation
Anupadasuttam (text to speech) - Uninterrupted Concentration
Anuradha Sutta (text to speech) - To Anuradha
Anuruddhasuttam (text to speech) - To Anuruddha
Apannaka Sutta (text to speech) - The Inquiring Teaching
Aparihani Sutta (text to speech) - No Falling Away
Appaka Sutta (text to speech) - Few
Appamada Sutta (text to speech) - Heedfulness
Aranavibhangasuttam (text to speech) - The Classification of Solitude
Arañña Sutta (text to speech) - The Wilderness
Ariya Vamsa Sutta (text to speech) - The Discourse on the Traditions of the Noble Ones
Ariyapariyesana Sutta (text to speech) - The Noble Search
Assu Sutta (text to speech) - Tears
Âtânâtiya Sutta (text to speech) - Discourse on Atanatiya
Attadanda Sutta (text to speech) - The Training
Atthakarana Sutta (text to speech) - In Judgment
Atthasatapariyaya Sutta (text to speech) - One Hundred Eight Feelings
Atthi Raga Sutta (text to speech) - Where There is Passion
The Avalambana Sutta (text to speech) - The Urabon Sutra
Avalika Sutta (text to speech) - Sister Avalika
Avarana Sutta (text to speech) - Obstacles
Avijja Sutta (text to speech) - Ignorance
Avatamsaka Sutra (text to speech) - The Flower Garland Sutra
Ayacana Sutta (text to speech) - The Request
B

Baalapandita Sutta (text to speech) - To Recognize the Fool and the Wise One
Bahiya Sutta (text to speech) - About Bahiya
Bahudhaatukasuttam (text to speech) - The Discourse on Many Elements
Bahuna Sutta (text to speech) - To Bahuna
Bahuvedaniiya Sutta (text to speech) - The Discourse On Many Feelings
Bakkulasuttam (text to speech) - The Wonderful Things About Venerable Bakkula
Bhaddekarattasuttam (text to speech) - A single Auspicious Attachment
Bhayabherava Sutta (text to speech) - Great Fear
Bhikkhu Aparihaniya Sutta (text to speech) - Conditions for No Decline Among the Monks
Bhikkhuni Sutta (text to speech) - The Nun
Bhojana Sutta (text to speech) - A Meal
Bhutamidam Sutta (text to speech) - This Has Come Into Being
Bhuumija Sutta (text to speech) - To Venerable Bhuumija
Brahmajala Sutta (text to speech) - The Supreme Net What the Teaching Is Not
Brahmana Sutta (text to speech) - To Unnabha the Brahman
Brahma Net Sutra (text to speech) - Bodhisattva Mind-Ground Chapter
Brahmanimantana Sutta (text to speech) - An Address to Brahma
Buddha’s Bequeathed Teaching Sutra (text to speech)
Buddha’s Words on Kamma (text to speech)
C

Caatuma Sutta (text to speech) - The Discourse at Catuma
Cakkavattisihananda Sutta (text to speech) - The Lion’s Roar on the Turning of the Wheel
Cakkhu Sutta (text to speech) - The Eye
Cala Sutta (text to speech) - Sister Cala
Candala Sutta (text to speech) - The Outcaste
Cankii Sutta (text to speech) - To the Brahmin Cankii
Capala Sutta (text to speech) - Nodding
Cetana Sutta (text to speech) - An Act of Will
Cetokhiila Sutta (text to speech) - The Arrow in the Mind
Chabbisodana Sutta (text to speech) - The Six-fold Examination
Chachakka Sutta (text to speech) - The Six Sextets
Channovaadasuttam (text to speech)- Advice to Venerable Channa
Chappana Sutta (text to speech) - The Six Animals
Chiggala Sutta (text to speech) - The Hole
Contemplation Of Buddha Amitayus (text to speech)
Culasunnatta Sutta (text to speech)
Cula-dhammasamadana Sutta (text to speech) - The Shorter Discourse on Taking on Practices
Cula-Assapura Sutta (text to speech) - The Shorter Discourse in Assapura
Cula Kammavibhanga Sutta (text to speech) - The Shorter Analysis of Action
The Cula Malunkya Sutra (text to speech)
Cula Malunkyovada Sutta (text to speech) - The Shorter Instructions to Malunkya
Cula Punnama Sutta (text to speech) - The Shorter Discourse on the Full-moon Night
Cula Suññata Sutta (text to speech) - The Lesser Discourse on Emptiness
Cula Vedalla Sutta (text to speech) - The Shorter Set of Questions-and-Answers
Culadukkhakkhandha Sutta (text to speech) - The Shorter Discourse On The Mass Of Suffering
Culagopalaka Sutta (text to speech) - The Minor Discourse on the Cowherd
Cunda Sutta (text to speech) - Shariputra’s Passing Away
Cuularaahulovaadasuttam (text to speech) - Advice in short, to venerable Rahula
Cuulatanhaasankhaya Sutta (text to speech) - The Shorter Discourse On the Destruction of Craving
D

Dahara Sutta (text to speech) - Young
Dakkhinaavibhangasuttam (text to speech) - Classification of Offerings
Danda Sutta (text to speech) - The Stick
Dantabhumi Sutta (text to speech) - The Discourse on the “Tamed Stage”
Dasuttara Sutta (text to speech) - Expanding Decades
Datthabba Sutta (text to speech) - To Be Known
The Demonstration of the Inconceivable State of Buddhahood Sutra
Devadaha Sutta (text to speech) - At Devadaha
Devaduuta Sutta (text to speech) - The Heavenly Messengers
Dhaatuvibhangasuttam (text to speech) - Classification of Elements
Dhajagga Sutta (text to speech) - Banner Protection
Dhamma Niyama Sutta (text to speech) - The Discourse on the Orderliness of the Dhamma
Dhammacariya Sutta (text to speech) - Wrong Conduct
Dhammadaayaada Sutta (text to speech) - To Inherit the Teaching
Dhammakakkappavattana Sutta (text to speech) - Foundation of the Kingdom of Righteousness
Dhammaññu Sutta (text to speech) - One With a Sense of Dhamma
Dhammika Sutta (text to speech) - To Dhammika
Dhana Sutta (text to speech) - Treasure
Dhaniya Sutta (text to speech) - Dhaniya the Cattleman
The Dharani Sutra of the Buddha on Longevity The Extinction of Offences And the Protection of Young Children (text to speech) - 佛說長壽滅罪護諸童子陀羅尼經白話翻譯
Dhatu Sutta (text to speech) - Properties
Dhatu Vibhanga Sutta - An Analysis of the Properties
The Diamond Sutra (text to speech)
Dighajanu Sutta (text to speech) - To Dighajanu
Dighanakha Sutta (text to speech) - Advice to Dighanakha the Wandering Ascetic
Dighavu-kumara Vatthu (text to speech) - The Story of Prince Dighavu
The Discourse of the Teaching Bestowed by the Buddha (text to speech)
The Discourse Collection (text to speech)
Discourse on Great Blessings (text to speech)
The Discourse Of The Teaching Bequeathed By The Buddha Just Before His Parinibbána (text to speech)
Ditthi Sutta (text to speech) - Views
Duggata Sutta (text to speech) - Fallen on Hard Times
Dutthatthaka Sutta (text to speech) - Corrupted
Dvayatanupassana Sutta (text to speech) - The Contemplation of Dualities
Dvedhavitakka Sutta (text to speech) - Two Sorts of Thinking
E

Eight Great Realizations Sutra
The Enlightenment Sutra
The Empty Beggar’s Bowl
Esukaari Sutta - To the Brahmin Esukari
F

Filial Piety Sutra
The First Discourse Of The Buddha
First Khandhaka - The Admission to the Order of Bhikkhus
The First Teaching - Background of his Decision to Preach
The First Teaching Of The Buddha
Flawless Purity Sutra - A dialogue with the Laywoman Gangottara
Sutra in Forty-Two Sections
Fourth Khandhaka - The Pavàranà Ceremony at the End of the Rainy Season, Vassa
G

Gaddula Sutta - The Leash
Gadrabha Sutta - The Donkey
Ganakamoggallana Sutta - The Discourse to Ganaka-Moggallana
Ganda Sutta - A Boil
Garava Sutta - Reverence
Gavi Sutta - The Cow
Gelañña Sutta - At the Sick Room
Gilana Sutta - Sick
Gilana Sutta - Sick People
Gilayana Sutta - Illness
Girimananda Sutta - Discourse to Girimananda Thera
Gopakamoggallaanasuttam - To the Brahmin Gopakamoggallaana
Gotama Buddha - Remembers His Earlier Existences
Gotama Buddha - Talks Of His Ascetic Practices
Gotama Buddha Ponders
Gotamaka Cetiya Sutta - At Gotamaka Shrine
Gotama’s First Masters - Kalama And Ramaputta
Gotami Sutta - Sister Gotami
Guhatthaka Sutta - The Cave of the Body
Gulissaani Sutta - On account of Venerable Gulissani
H

Hatthaka Sutta - To Hatthaka On Sleeping Well in the Cold Forest
Heart Sutra
The Heart of Prajna Paramita Sutra
Himavanta Sutta - On the Factors for Awakening
Hiri Sutta - On Friendship
Hiri Sutta - Conscience
Hita Sutta - Benefit
I

Iddhipada Vibhanga Sutta - Analysis of the Bases of Power
Ina Sutta - Debt
Indriyabhaavanaasuttam - Development of the Mental Faculties
Indriya Vibhanga Sutta - Analysis of the Mental Faculties
The Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (佛说大乘無量壽莊嚴清净平等覺經)
Isidatta Sutta - About Isidatta
Isigilisuttam - The Rock Which Devours Sages
Issattha Sutta - Archery Skills
Ittha Sutta - What is Welcome
J

Jaliya Sutta - About Jaliya
Jara Sutta - Old Age
Jara Sutta - Old Age
Jata Sutta - The Tangle
Jataka Tales of the Buddha (word document)
Jhana Sutta - Mental Absorption
Jiivaka Sutta - A Discourse To Jiivaka The Foster Son Of The Prince
Jinna Sutta - Old
Jivaka Sutta - To Jivaka
K

Kaayagataasatisuttam - Mindfulness established in the Body
Kaccayanagotta Sutta - To Kaccayana Gotta On Right View
Kakacupama Sutta - The Simile of the Saw
Kaladana Sutta - Seasonable Gifts
Kalahavivada Sutta- Further Questions
Kalama Sutta - The Instruction to the Kalamas
Kama Sutta - Sensual Pleasure
Kammavaranata Sutta - Kamma Obstructions
Kannakatthala Sutta - At Kannakattala
Karaniya Metta Sutta - Good Will
Karaniya Mettá Sutta - The Hymn of Universal Love
Kasi Bharadvaja Sutta - Discourse to Bharadvaja, the Farmer
Kathavatthu Sutta - Topics of Conversation
Katuviya Sutta - Putrid
Kayasakkhi Sutta - Bodily Witness
Kesi Sutta - To Kesi the Horse-trainer
Kevatta Sutta - To Kevatta
Khaggavisana Sutta - A Rhinoceros Horn
Khandha Sutta - Aggregates
Khuddaka Pátha - Lesser Readings
Khuddakapatha Sutta - The Short Passages
Kimattha Sutta - What is the Purpose?
Kimila Sutta - To Kimila
Kimsila Sutta - Right Conduct
Kimsila Sutta - With What Virtue?
Kindada Sutta - A Giver of What
Kintisuttam - What Do You Think Of Me?
Kitágirisutta - Advice given at Kitagiri
Ksitigarbha Sutra - Sutra of the Past Vows of Earth Store Bodhisattva
Kucchivikara-vatthu - The Monk with Dysentery
Kukkuravatika Sutta - The Dog-duty Ascetic
Kula Sutta - On Families
Kusita Arambhavatthu Sutta - The Grounds for Laziness and the Arousal of Energy
Kuta Sutta - The Peak of the Roof
Kutadanta Sutta - A Bloodless Sacrifice
L

Ladukikopama Sutta - The Quail Simile
Lakkhana Sutta - 32 Marks of a Great Man
Lankavatara Sutra
Lekha Sutta
Lion’s Roar Of Queen Srimala Sutra
The Great Discourse on the Lion’s Roar
The Shorter Discourse on the Lion’s Roar
Lohicca Sutta - Good and Bad Teachers
Lokapala Sutta - Guardians of the World
Lokavipatti Sutta - The Failings of the World
Lokayatika Sutta - The Cosmologist
Lomasangiyabhaddekaratthasuttam - A Single Auspicious Attachment to Venerable Lomasangiya
Lonaphala Sutta - The Salt Crystal
Lotus Sutra - The Sutra Of Innumerable Meanings
M

Maagandiyasuttam - Point by point Classification
Madhupindika Sutta - The Ball of Honey
Madhura Sutta - concerning Caste
Magandiya Spell
Magga-vibhanga Sutta - An Analysis of the Path
Mahaacattaariisakasuttam - The Longer Discourse On The Forty
Maha Hatthipadopama Sutta - The Great Elephant Footprint Simile
Mahaakammavibhangasuttam - The Detailed Classification Of Actions
Maha Mangala Sutta - Blessings
Maha Parinibbána Sutta - Last Days of the Buddha
Mahaapunnamasuttam - The Longer Discourse on the Full Moon Night
Maha Salayatanika Sutta - The Great Six Sense-media Discourse
Maha Samaya Sutta - The Great Meeting
Maha Sudassana-Sutta - The Great King of Glory
Maha Satipatthána Sutta - The Great Frames of Reference
Maha Sunnata Sutta - The Greater Discourse On Emptiness
Mahaakaccaanabhaddekarattasuttam - Venerable Mahaakaccaana’s Explanation Of The Single Auspicious Attachment
Mahaasaccaka Sutta - The Major Discourse to Saccaka
Mahaassapura Sutta - The Longer Discourse in Assapura
Mahadukkhakkhandha Sutta - The Greater Discourse On The Mass Of Suffering
Mahagovinda Sutta - The Great Steward
Mahali Sutta - Heavenly Sights, Soul And Body
Mahanama Sutta - To Mahanama
Mahanidana Sutta - The Great Causes Discourse
Mahapadana Sutta - The Great Discourse on the Lineage
Mahayana Sutra Of The Three Superior Heaps
Makkata Sutta - The Monkey
Maranassati Sutta - Mindfulness of Death
Marapasa Sutta - Mara’s Power
Mara Upasatha Sutra - Founding The Kingdom
Master Of Healing Buddha Sutra
Mata Sutta - Mother
Meditation on The Bodhisattva Universal Virtue Sutra
Meghiya Sutta - The Buddha’s Advice to Meghiya
Merit Of Bathing The Buddha Sutra
Metta Sutta - Discourse on Advantages of Loving-kindness
Mettagu Manava Puccha - Mettagu’s Questions
N

Na Tumhaka Sutta - Not Yours
Nadi Sutta - The River
Nagara Sutta - The City
Nagaravindeyya Sutta - The Discourse Delivered at Nagaravindika
Nakhasikha Sutta - The Tip of the Fingernail
Nakula Sutta - Nakula’s Parents
Nakulapita Sutta - To Nakulapita
Nalakalapiyo Sutta - Sheaves of Reeds
Nalakapána Sutta - The Discourse at Nalakapana
Nandakovaadasuttam - Advice from Venerable Nandaka
Nandana Sutta - Delight
Nava Sutta - The Ship
Neyyattha Sutta - A Meaning to be Inferred
Nibbána Sutta - Unbinding
Nibbedhika Sutta - Penetrative
Nidana Sutta - Causes
Niramisa Sutta - Unworldly
Nissaraniya Sutta - Means of Escape
Nivaapa Sutta - The Simile of the Deer Feeder
O

Ogha-tarana Sutta - Crossing over the Flood
One Way In Sutra
P

Pabbata Sutta - A Mountain
Pabbatopama Sutta - The Simile of the Mountains
Pabhassara Sutta - Luminous
Paccaya Sutta - Requisite Conditions
Padhana Sutta - The Great Struggle
Pahana Sutta - Giving Up
Pañcakanga Sutta - Carpenter Five-tools
Pancattayasuttam - The Five And The Three
Pañha Sutta - Questions
Pañña Sutta - Discernment
Parabhava Sutta - Downfall
Paramatthaka Sutta - On Views
Parileyyaka Sutta - At Parileyyaka
Parivatta Sutta - The Fourfold Round
Pasura Sutta - To Pasura
Patala Sutta - The Bottomless Chasm
Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Co-arising
Patika Sutta - About Patikaputta the Charlatan
Patimokkha Sutta - The Bhikkhus’ Code of Discipline
Patoda Sutta - The Goad-stick
Payasi Sutta - Debate with a Skeptic
The Penitent Thief
Phassa Sutta - Contact
Phassamulaka Sutta - Rooted in Sense-impression
Pilahaka Sutta - The Dung Beetle
Pindapaatapaarisuddha Sutta - The Purity of Alms Food
Piya Sutta - Dear
Piyajaatika Sutta - Loved Ones
Potaliya Sutta - To Potaliya
Potthapada Sutta - About Potthapada
The Prajña Paramita - The Heart Sutra
Prajñápáramitá - The Heart Sutra
Praise Of The Pure Land And Protection By Buddhas
Pubbakotthaka Sutta - Eastern Gatehouse
Puggalavaggo - Andha Sutta
Punnovaadasuttam - Advice to Venerable Punna
Puttamansa Sutta - A Son’s Flesh
R

Rahogata Sutta - Secluded
Rahula Sutta - Advice to Rahula
Raja Sutta - The King
Ratana Sutta - Treasures
Ratana Sutta - The Jewel Discourse
Ratha-vinita Sutta - Relay Chariots
Rathakara Sutta - The Chariot Maker
Rohitassa Sutta - To Rohitassa
Rupa Sutta - Forms
S

Saamagaama Sutta - At Samagama
Sabbasava Sutta - All the Fermentations
Saccavibhanga Sutta - Discourse on The Analysis of the Truths
Sacitta Sutta - One’s Own Mind
Saddha Sutta - Conviction
Sakka Sutta - To the Sakyan
Sakkapanha Sutta - A God Consults the Buddha
Sakunagghi Sutta - The Hawk
Salayatana Vibhanga Sutta - An Analysis of the Six Sense-media
Saleyyaka Sutta - The Brahmans of Sala
Salha Sutta - To Salha
Salla Sutta - The Arrow
Sallatha Sutta - The Arrow
Sallekha Sutta - The Discourse on Effacement
Samadhanga Sutta - The Factors of Concentration
The Samádhi Suttas - Immeasurable Concentration
Samajivina Sutta - Living in Tune
Samana Mundika Sutta - Mundika the Contemplative
Samaññaphala Sutta - The Fruits of the Contemplative Life
Samanupassana Sutta - Assumptions
Sambodhi Sutta - Self-awakening
Samiddhi Sutta - About Samiddhi
Sammaditthi Sutta - The Discourse on Right View
Samnamndiká Sutta - Advice to the Wandering Ascetic Uggaahamaana Samanamandikaaputta
Sangaaravasuttam - To the Brahmin Sangaarava
Sangaha Sutta - The Bonds of Fellowship
Sangiti Sutta - Chanting Together
Sankha Sutta - The Conch Trumpet
Sankhaaruppatti Sutta - Arising of Intentions
Sankhitta Sutta - Good Will, Mindfulness, and Concentration
Sañña Sutta - Perception
Saññoga Sutta - Bondage
Sappurisasuttam - The Worthy One
Saraniya Sutta - Conducive to Amiability
Satipatthána Sutta - Frames of Reference
Sattatthana Sutta - Seven Bases
Scripture Preached by the Buddha on the Total Extinction of the Dharma
Second Khandhaka - The Uposatha Ceremony, and the Pàtimokkha
Sedaka Suttas - At Sedaka
Sekha Patipada Sutta - The Practice for One in Training
Sela Sutta - Sister Sela
Sela Sutta - To the Brahmin Sela
The Sermon At Rajagaha
The Sermon Of The Seven Suns
Sevitabba-Asevitabbasuttam - Things That Should and Should Not Be Practiced
Shurangama Sutra
Surangama Sutra (PDF version)
Sigalovada Sutta - The Layperson’s Code of Discipline
Sigala Sutta - The Jackal
Siha Sutta - On Generosity
Silavant Sutta - Virtuous
Sisupacala Sutta - Sister Sisupacala
The Snake Simile
Soma Sutta - Sister Soma
Sona Sutta - About Sona
Sonadanda Sutta - The Qualities Of A True Brahmin
Sotar Sutta - The Listener
Subha Sutta - Morality, Concentration, Wisdom
Subhasita Sutta - Well Spoken
Suda Sutta - The Cook
Suddhatthaka Sutta - On Purity
Sukhamala Sutta - Refinement
The Larger Sukhavativyuha Sutra
Sunakkhatta Sutta - To Sunakkhatta
Suñña Sutta - Empty
Susima Sutta - About Susima
Sussusa Sutta - Listening Well
Sutava Sutta - To Sutavan
T

Talaputa Sutta - To Talaputa the Actor
Tamonata Sutta - Darkness
Tanha Sutta - Craving
Tapussa Sutta - To Tapussa
The Discourse On The Ten Wholesome Ways Of Action
Tevigga-Sutta - On Knowledge Of The Vedas
Tevijjavacchagotta Sutta - The Three Vedas to Vacchagotta
Thana Sutta - Traits
Theragatha - Single Verse
Theragatha - Pair Verses
Theragatha - Triple Verses
Theragatha - Quadruple Verses
Theragatha - Ten Verses
Third Khandhaka - Residence During the Rainy Season, Vassa
Tittha Sutta - Sectarians
U

Ubhatobhaga Sutta - Released Both Ways
Udayi Sutta - About Udayin
Uddesa Vibhanga Sutta - An Analysis of the Statement
Udumbarika Sihanada Sutta - The Great Lion’s Roar to the Udumbarkans
Ugga Sutta - To Ugga
Ullambana Sutra - True words for repaying parents’ kindness
Upacala Sutta - Sister Upacala
Upadana Sutta - Clinging
Upaddha Sutta - Half of the Holy Life
Upajjhatthana Sutta - Subjects for Contemplation
Upakilesa Sutta - The Minor Defilements
Upanisa Sutta - Prerequisites
Upasena Sutta - To Upasena
Upaya Sutta - Attached
Uposatha Sutta - The Eight-Precept Observance
Uraga Sutta - The Snake
Usnisa Vijaya Dharani Sutra - Purifying All Evil Paths
Uttara Sutta - Uttara the Deva’s Son
Utthana Sutta - On Vigilance
V

Vagrakkhedika Sutta - The Diamond Cutter
Vajira Sutta - Sister Vajira
Vajjiya Sutta - About Vajjiya
Vajrasamadhi Sutra - The Diamond Absorption Sutra
Valahaka Sutta - Thunderheads
Vammika Sutta - The Simile of the Ant Hill
Vanapattha Sutta - The Ways of the Forest
Vanijja Sutta - Wrong Livelihood
Vasala Sutta - Discourse on Outcasts
Vatthupama Sutta - The Simile of the Cloth
Vedana Sutta - Feeling
Vekhanassa Sutta - Advice to the Wandering Ascetic Vekhanassa
Veranjaka Sutta - The Discourse to the Householders of Veranjaka
Vijaya Sutta - Victory
Vimalakirti Nirdesa Sutra - Purification of the Buddha Field
Vimamsaka Sutta - The Examination
Vina Sutta - The Lute
Viññana Sutta - Consciousness
Vipaka Sutta - Results
Vipallasa Sutta - Perversions
Virecana Sutta - A Purgative
Visakhuposatha Sutta - The Discourse to Visakha on the Uposatha with the Eight Practices
The Visualization Of Amitabha Pure Land Sutra
Vitakkasanthaana Sutta - The Discursively Thinking Mind
Vitthara Sutta - Strengths in Detail
Vyagghapajja Sutta - Conditions of Welfare
Y

Yamaka Sutta - To Yamaka
Yavakalapi Sutta - The Sheaf of Barley
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - The Warrior
Yodhajiva Sutta - To Yodhajiva
Yoga Sutta - Yokes
Yuganaddha Sutta - In Tandem

Vegetarian Enchilada Soup
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This vegetarian enchilada soup tastes just like … you guessed it: enchiladas, but in soup form. Not only is it super tasty, it’s much quicker and easier than traditional enchiladas as it can be ready in just 20 minutes! It’s a super lazy, freezer friendly and filling meal that costs less than two dollars a serving.

Soup season is almost over but I figured I’d squeeze in just one more hot one before we all start craving pasta salads and gazpacho. I do love all things Mexican with cumin, cilantro and chili peppers being three of my favourite things EVER.

They all come together with black beans, sweet potato and red pepper in this wonderful vegetarian enchilada soup (it’s actually vegan but more people search for “vegetarian enchilada soup” than vegan. Shhhh, don’t tell).

Enchiladas are great and, like tacos, you can stuff pretty much anything in them. My favourite combination has always been black beans and sweet potatoes and
so it was my first thought when developing this enchilada soup recipe.

However, this soup is so easy to adapt, feel free to throw in whatever you happen to have in your fridge. I found half a red pepper chilling out in the back of the crisper so he went in. Zucchini, broccoli, spinach, tomatoes, whatever … it’s all good in this soup!

The key to making this a vegetarian enchilada soup and not just a regular old vegetable tomato soup is the enchilada sauce. That’s what gives it its special enchilada flavour. If you usually buy enchilada sauce in a jar then you’ll be mad at yourself when you find out just how quick and easy it is to make at home. Simply puree tomato sauce with onion, garlic, chili and some typical Mexican spices and you’ve got a homemade enchilada sauce to use on all your enchiladas and in this delicious soup!

As always I recommend cooking your beans from dry because it’s cheaper. Think about batch cooking them on the weekend and freezing to have ready any day of the week. This soup can also be batch cooked and frozen as it’s freezer friendly (without the tortilla chips and cilantro). Simply let it thaw overnight in the fridge then re-heat it in a pot and add the crispy baked tortilla slices and some fresh cilantro or avocado on top.

Got leftovers? Use them in these recipes

Tortillas and cilantro: Make-ahead vegan breakfast tacos

Cilantro and green chili: Tofu banh mi vegan sliders

Wanna see how easy it is to make this vegetarian enchilada soup? Watch the video!:

Vegetarian Enchilada Soup Print Recipe
Serves: 4 Cooking Time: 20 minutes Total Cost: $6.91 Cost per serving: $1.73
INGREDIENTS

1 medium onion, ¼ roughly chopped and the rest minced - $0.30
3 cloves of garlic, one roughly chopped and two minced - $0.09
1 cup (240 ml) tomato sauce - $0.40
1 long green chili pepper, about ¾ of it roughly chopped and the rest finely sliced - $0.48
½ teaspoon chili powder - $0.05
1 teaspoon ground cumin - $0.05
½ teaspoon dried oregano - $0.05
1/8 teaspoon dried thyme - $0.01
4 cups (1 litre) vegetable stock - $1.80
1 large sweet potato, peeled and small diced - $1.28
1 can (my cans weigh 340 grams / 12 oz) corn - $0.65
3 cups cooked black beans (canned or cooked from 1 cup / 200 grams dried) - $0.52
Half a red pepper, diced - $0.90
2 small tortillas (flour or corn for gf option), cut into strips - $0.25
½ teaspoon sea salt (or to taste) $0.03
A small bunch of cilantro $0.05

INSTRUCTIONS

1
Preheat the oven to 175°C (350°F).

2
Heat a medium-sized pot over medium heat and add a splash of water. Add the minced onion and minced garlic and sautee until soft and transparent.

3
Meanwhile, prepare the enchilada sauce by blending the tomato sauce, ¼ roughly chopped onion, 1 roughly chopped clove of garlic, ¾ roughly chopped chili pepper, chili powder, cumin, oregano, and thyme in a food processor or blender.

4
When the onions are ready, add the sweet potato, vegetable stock and enchilada sauce to the pot. Bring to a boil then reduce the heat to a simmer and cook until the sweet potatoes are tender.

5
Meanwhile, place the tortilla strips on a baking pan and bake until crispy, just a minute or two. Watch them carefully so that they don’t burn.

6
When the sweet potatoes are ready, add the black beans, corn and red pepper and simmer for a couple more minutes to heat through. Add salt to taste.

7
Serve the soup with the crispy tortilla chips, a sprinkling of cilantro and the reserved ¼ thinly sliced chili pepper on top.

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*பகுஜன் சமாஜ் கட்சியின் மாநில செயற்குழு கூட்டம்*
====================
*18/07/2018* புதன்கிழமை காலை 10 மணியளவில் சென்னை பெரம்பூரில் உள்ள *தாய் ரமாபாய் பவன்* அலுவலகத்தில்

தேசிய தலைவர் *பெகன்ஜி* அவர்களின் ஆணைக்கிணங்க 4/07/2018 சென்னையிலும் 5/07/2018 திருச்சியிலும் நடைபெற்ற மண்டல ஆய்வுக் கூடத்தில் கலந்து கொண்டு பல்வேறு வேலைத்திட்டங்களை கொடுத்து நம்மை உற்சாகப்படுத்திய

நமது தேசிய பொது செயலாளர்
திரு *வீர் சிங்,MP* அவர்கள் மற்றும்
தேசிய துணைத் தலைவர் திரு *ஜெய் பிரகாஷ் சிங்*
மற்றும்
தென்னிந்திய ஒருங்கிணைப்பாளர் திரு *அசோக்சித்தார்த்,MP.*
அவர்களின் அறிவுறுத்தல்கள்படி மாநில தலைவர் திரு *K.ஆம்ஸ்ட்ராங்* BA,BL., அவர்கள் தலைமையில் நடைபெறவுள்ளது..

இதில் சிறப்பு அழைப்பாளர்களாக

_தென்னிந்திய ஒருங்கிணைப்பாளர்கள்_

திரு *அம்பேத்ராஜன்* Ex.MP அவர்களும்,

திரு *M.கோபிநாத்* அவர்களும்,

திரு *Dr.G.சீனிவாசன்* அவர்களும்
கலந்து கொள்கின்றனர்..

ஆகவே மாநில, மாவட்ட, தொகுதி நிர்வாகிகள் அனைவரும் தவறாமல் பங்கேற்க்குமாறு அன்புடன் கேட்டுக்கொள்கிறேன்..
*குறிப்பு* :-
ஒரு மாவட்டத்தில்
எத்தனை சட்டமன்றத் தொகுதி உள்ளது. அதில்
எத்தனை ஒன்றியம் உள்ளது.
அதில் எத்தனை பஞ்சாயத்து உள்ளது. நகரமாக இருப்பின் வார்டுகள்..
அதில் எத்தனை பூத்க்கள் உள்ளது.. ஒவ்வொரு பஞ்சாயத்து மற்றும் நகர வார்டுகளில் மொத்த மக்கள் தொகை மற்றும் SC/ST மக்கள் தொகை போன்ற விவரங்களை ஸ்பைரல் பைண்டிங் செய்து எடுத்து வரவும்..

உறுப்பினர் படிவத்திற்க்கான நிலுவை தொகை எடுத்து வரவும்.

உறுப்பினர் படிவம் பூர்த்தி செய்யாதவர்கள் அதனை திரும்ப ஒப்படைக்கவும்..
=================
இப்படிக்கு
*து.பாரதிதாசன்*
மாநில அலுவலக செயலாளர்.
பகுஜன் சமாஜ் கட்சி.

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Vipassana Fellowship Meditation Course

An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.

Please join us for one of our 10 week courses:

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Vipassana Fellowship’s online meditation courses have been offered since 1997 and have proven helpful to meditators in many countries around the world. The main text is based on a tried and tested format and serves as a practical introduction to samatha (tranquility) and vipassana (insight) techniques from the Theravada tradition of Buddhism. Intended primarily for beginners, the 10 week course is also suitable for experienced meditators who wish to explore different aspects of the tradition. The emphasis is on building a sustainable and balanced meditation practice that is compatible with lay life. The course is led by Andrew Quernmore, a meditation teacher for over 20 years and with a personal meditation practice of more than 35 years. Andrew trained with teachers in Sri Lanka and in England and has taught meditation in London colleges and at retreats in the UK, Europe and Asia. The course is delivered wholly online in our Course Campus.

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Participants in our earlier course wrote:

“What a wonderful experience this has been. The course was so well organized, easily accessible, affordable, systematic, and comprehensive. I will always be grateful for this experience in my journey.” L, USA

“I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK

“I didn’t finish everything, but what I was able to experience was profound. Thank you so much for the tremendous wealth of thinking and peace contained within your course.” - N, USA

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“When I applied to join the course, I was struggling in my practice and had lost heart. I can’t sufficiently express my appreciation and gratitude for the wonderful resource you offer. The content was immediately engaging, and was throughout delivered with clarity and thoughtful care. Perhaps I can best express feedback in terms of how differently things feel having completed the course. The words that pop up are refreshment, reinvigorated, revival; joyful reconnection and commitment. Thank you.” - E, UK

“Before joining this course I was doing meditation but not with such discipline and without any structure. This course showed me many beautiful aspects of meditation which I have read before but not experienced. My sincere thanks to you and all people working for this online course. This is great help to people who cannot go physically to Ashrams to attend and practice.” S, India

“I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong

“I very much appreciated the structure of the course and the exercises, which made it easy to integrate them into normal everyday life. Not being in a retreat but living in normal circumstances while practicing the exercises has enabled me to more and more notice phenomena arising in particular situations and I indeed started to learn and observe how suffering is created in everyday life situations and what suffering feels like. (A bit like ‘training on the job.’) Also I noticed insights arising, literally out of nowhere.” - A, Germany

“am very happy with the offered course, and Andrew’s use of personal perspective really helped me understand things better. Although I’ve previously used Vipassana meditation, this course really brought it together for me.” J, USA

“Meditations of Loving-Kindness, Compassion, Appreciative Joy, Equanimity etc. will no doubt help to maintain an emotional balance in the midst of discouraging vicissitudes of life. All in all the package was complete, precise and well crafted for the development of mind. Thank you, with your help I began the journey. And hope, will continue till the end.” J, India

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“I enjoyed very much the January meditation course. Although I’ve done a few of those 10 day courses, this online course taught me new techniques that I find helpful. I also enjoyed the readings and found Andrew’s style of writing to be very pleasing to read. He doesn’t shove the text down one’s throat. Instead, he imparts the information in a way which is easy to read and leaves the reader feeling at ease - as though this is really doable if only one approaches it with a relaxed and calm attitude. Thanks Andrew! I hope we meet someday!” - A, USA

Recent comments:

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“Wonderful course. Like a guided stroll through a wondrous rainforest. Rough terrain and stormy weather were dealt with gently but profoundly. Beauty was to be rejoiced in. Student discussion was fun and educative. Both my meditation practise and my Buddhism grew exponentially. Thank you Andrew and all participants.” -S, Australia

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“Hi, I have just completed the course. It was fantastic, life altering. Feel very sad that it is finished. I have now established a daily meditation practice and will try to find a group in Sydney to further my dhamma practice. Thank you, it really has been a remarkable experience. I will join the Parisa and stay in touch with this organization. I have NO complaints only gratitude. Thank you.” - K, Australia

“As we near the end of the course I just want to say ‘thank you’ for your work on it and share some of my thinking and experience at thsi point. Ive found the different aproaches to meditation interesting and useful and have appreciated your focus on practicalities. The frequently asked questions have helped to avoid my inundating you with questions, as many people have clearly walked the path before asking them! … I am happy that it is a practical philosophy for living an ethical life, I like the emphasis on acting skillfully, feel that individual responsibility for ones actions (rather than relying on redemption) makes sense … Thank you for a very accessible path! - J, UK

Earlier comments

Dhamma Essay:
Path and Fruit by Ayya Khema

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to know - to shape - to liberate

http://buddhasutra.com/profile.html

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The purpose of this website is to propagate Buddha Dharma to the whole world. As we all know that this is the Dharma-Ending age, Buddhism is getting weaker whereas our worldy desires grow stronger.

As said before by Shakyamuni Buddha (Scripture Preached by the Buddha on the Total Extinction of the Dharma), in this Dharma-Ending age all Buddhist-Sutras will disappear slowly one by one, starting with Shurangama Sutra and the last one to be Amitabha Infinite Life Sutra. After the first sutra is gone, the world will start to enter a chaotic time where evil deeds will become daily routines.

Excerpt from Shurangama Sutra:
…”In fifty-two years after that, the Shurangama Scripture and the pratyutpanna-samádhi will prematurely change and vanish, and shortly afterwards the twelve divisions of the Mahayana canon will also be destroyed in their entirety, and will not appear again. The robes of the monks will spontaneously turn white.

“When my Dharma is destroyed, the process will be comparable to an oil lamp, which, drawing close to the time it will go out, will shed an even greater radiance and brilliance, and then be extinguished. When my Dharma is destroyed, it will surely be like a lamp going out….

Excerpt from Infinite Life Sutra:
… The Buddha further said, “I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.

The Buddha said to Maitreya, “It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas’ teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed.”…
This website hosts the complete list of all the Buddhist Sutras, including the Shurangama and Infinite Life Sutra. Hopefully we all can keep this site up and running for a long period of time, thus prolonging the sutra disappearance from happening.

http://buddhasutra.com/files/a_little_spell_of_emptiness.htm

I, Ánanda, Live in the Fullness of Emptiness
Empty of Empty Habits
Not an Empty Habitat

A Little Spell of Emptiness

Translated from the Pali by Michael Olds
I hear tell:

Once Upon A Time, The Lucky Man, Savatthi-Town, East-Park, The Palace of Migara’s Mother came-a-visiting. At this time, Ánanda, just emerging from his afternoon’s sit down practice, went to the Teacher, greeted him, and sat down to one side. There he said:

Sir, at one time, The Lucky Man was residing among the Sakyans in the market town of Nagaraka, and I, also, was there. In that place, I recall having heard, learnt, studied, grasped, face-to-face with the Lucky Man, this statement made by him: “At this time, Ánanda, I reside in the fullness of emptiness.” Did I hear this correctly?

Yes, Ánanda, you heard, learnt, studied, grasped this correctly. Previously, as well as now, I reside in the fullness of emptiness.

In the same way, Ánanda, as this Palace of Migara’s Mother [1] is empty of the disturbances of the city: empty of elephants, cows, horses, asses; empty of dealings with gold and silver; empty of groups of men and women, and there is only this that remains to disturb the emptiness: that is, the vibration emanating off the beggars here; in the same way, a beggar, paying no attention to the disturbances of the city, paying no attention to human beings, pays attention only to the vibration emanating off the forest. He takes to paying attention only to perception of the forest, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of the city. This way there is no disturbance emanating from perception of human beings. This way there is only that disturbance which emanates off perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of the city. This way is empty of disturbance emanating from perception of human beings. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the forest.”

In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to human beings, paying no attention to the forest, he takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.

In the same way as he would regard a bull’s hide, stretched out to cure, held down by a hundred pegs, it’s life done gone; when he pays attention to earth, he does not think about anything on earth such as dry land or rivers or swamps or marshes with plants with branches and thorns or mountains or plains, but he only just pays attention to the vibration which emanates off perception of earth. He takes to paying attention only to perception of earth, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of human beings. This way there is no disturbance emanating from perception of the forest.” Thus: “This way is empty of disturbance emanating from perception of human beings. This way is empty of disturbance emanating from perception of the forest. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of earth.”

In this way he regards that which is present as empty of that which is not present; and, with regard to what remains, he understands that: ‘That being; this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to the forest, paying no attention to earth, he takes to paying attention only to perception of The Sphere of Unlimited Space, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of the forest. This way there is no disturbance emanating from perception of earth.” Thus: “This way is empty of disturbance emanating from perception of the forest. This way is empty of disturbance emanating from perception of earth. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Space.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to earth, paying no attention to The Sphere of Unlimited Space, he takes to paying attention only to perception of the Sphere of Unlimited Consciousness, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of earth. This way there is no disturbance emanating from perception of The Sphere of Unlimited Space.” Thus: “This way is empty of disturbance emanating from perception of earth. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Space. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Unlimited Consciousness.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Space, paying no attention to The Sphere of Unlimited Consciousness, he takes to paying attention only to perception of The Sphere Where No Thing’s There, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Space. This way there is no disturbance emanating from the perception of The Sphere of Unlimited Consciousness.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Space. This way is empty of disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere Where No Thing’s There.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere of Unlimited Consciousness, paying no attention to The Sphere Where No Thing’s There, he takes to paying attention only to perception of The Sphere of Neither Perception Nor Non Perception, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of The Sphere of Unlimited Consciousness. This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There.” Thus: “This way is empty of disturbance emanating from perception of the Sphere of Unlimited Consciousness. This way is empty of disturbance emanating from the perception of The Sphere Where No Thing’s There. This way there is only this that disturbs the emptiness: that is, the vibration which emanates off perception of the Sphere of Neither Perception Nor Non Perception.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from perception of The Sphere Where No Thing’s There. This way there is no disturbance emanating from perception of the Sphere of Neither Perception Nor Non Perception.” Thus: “This way is empty of disturbance emanating from perception of The Sphere Where No Thing’s There. This way is empty of disturbance emanating from perception of The Sphere of Neither Perception Nor Non Perception. This way there is only this that disturbs the emptiness: that is, the six sense-realms bound to this body reacting to life.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere Where No Thing’s There, paying no attention to The Sphere of Neither Perception Nor Non Perception, he takes to paying attention only to the mental High-Getting that is Sign-less, and cleans out, tidies up and liberates his mind.

He understands: “This Mental High-Getting that is Sign-less is something that has been constructed, thought out. Whatever has been constructed or thought out is subject to change and coming to an end.” Knowing and seeing this, his heart is free from the grip of sense pleasures, his heart is freed from the grip of living, his mind is free from the grip of blindness. In Freedom comes the knowledge of Freedom, and he knows: “Left Behind is Rebirth, Lived is the Best of Lives, Done is Duty’s Doing, Crossed over Am I; No More It’n and At’n for Me!”

He understands: “This way there is no disturbance emanating from the grip of sense pleasures. This way there is no disturbance emanating from the grip of living. This way there is no disturbance emanating from the grip of blindness.” Thus: “This way is empty of the disturbance emanating from the grip of sense pleasures. This way is empty of the disturbance emanating from the grip of living. This way is empty of the disturbance emanating from the grip of blindness. This way there is only this that disturbs the emptiness, that is the six sense-realms bound to this body reacting to life.”

In this way he regards that which is present as empty of that which is not present, and, with regard to what remains, he understands that ‘That being, this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out that results in surpassing purity.

And, Ánanda, all those Shamen or Brahmen of the long distant past who attained the highest surpassing purity of emptiness and made it a habitat, all of them did so by attaining this same highest surpassing purity of emptiness and making it a habitat.

And, Ánanda, all those Shamen or Brahmen who in the far distant future will attain the highest surpassing purity of emptiness and make it a habitat, all of them will do so by attaining this same highest surpassing purity of emptiness and making it a habitat.

And, Ánanda, all those Shamen or Brahmen who at present are able to attain the highest surpassing purity of emptiness and make it a habitat, all of them do so by attaining this same highest surpassing purity of emptiness and making it a habitat.

Wherefore, Ánanda, train yourself this way: “I will attain the highest surpassing purity of emptiness and make a habitat of that.”

Footnote:

[1] Pasade: Palace, Balustrade, Terraced house; as we understand it today not much more elegant than what would have been a well constructed two-story adobe home in what we might call an “open space preserve” — a bit of forest nearby town. The Palace was apparently covered top to bottom in precious rugs and cloth coverings.

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2680 Fri 13 Jul LESSON (28) LESSON Sun Jul 23 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. Wisdom from World Religions New User Registration
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2680 Fri 13 Jul  LESSON (28) LESSON Sun Jul  23  2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related  GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES



Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā


Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.



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Mindfulness in Plain English by Bhante Gunaratana

Chapter 3

What Meditation Is

Meditation is a word, and words are used in different ways by
different speakers. This may seem like a trivial point, but it is not.
It is quite important to distinguish exactly what a
particular speaker means by the words he uses. Every culture on
earth, for example, has produced some sort of mental practice which
might be termed meditation. It all depends on how loose a
definition you give to that word. Everybody does it, from Africans
to Eskimos. The techniques are enormously varied, and we will make no
attempt to survey them. There are other books for that.
For the purpose of this volume, we will restrict our discussion to
those practices best known to Western audiences and most likely
associated with the term meditation.

Within the Judeo-Christian tradition we find two overlapping
practices called prayer and contemplation. Prayer is a direct address to
some spiritual entity. Contemplation is a prolonged period
of conscious thought about some specific topic, usually a religious
ideal or scriptural passage. From the standpoint of mental culture, both
of these activities are exercises in concentration.
The normal deluge of conscious thought is restricted, and the mind
is brought to one conscious area of operation. The results are those you
find in any concentrative practice: deep calm, a
physiological slowing of the metabolism and a sense of peace and
well-being.

Out of the Hindu tradition comes Yogic meditation, which is also
purely concentrative. The traditional basic exercises consist of
focusing the mind on a single object: a stone, a candle flame,
a syllable or whatever, and not allowing it to wander. Having
acquired the basic skill, the Yogi proceeds to expand his practice by
taking on more complex objects of meditation: chants, colorful
religious images, energy channels in the body and so forth. Still,
no matter how complex the object of meditation, the meditation itself
remains purely an exercise in concentration.

Within the Buddhist tradition, concentration is also highly
valued. But a new element is added and more highly stressed. That
element is awareness. All Buddhist meditation aims at the
development of awareness, using concentration as a tool. The
Buddhist tradition is very wide, however, and there are several diverse
routes to this goal. Zen meditation uses two separate tacks.
The first is the direct plunge into awareness by sheer force of
will. You sit down and you just sit, meaning that you toss out of your
mind everything except pure awareness of sitting. This
sounds very simple. It is not. A brief trial will demonstrate just
how difficult it really is. The second Zen approach used in the Rinzai
school is that of tricking the mind out of conscious
thought and into pure awareness. This is done by giving the student
an unsolvable riddle which he must solve anyway, and by placing him in a
horrendous training situation. Since he cannot flee
from the pain of the situation, he must flee into a pure experience
of the moment. There is nowhere else to go. Zen is tough. It is
effective for many people, but it is really tough.

Another stratagem, Tantric Buddhism, is nearly the reverse.
Conscious thought, at least the way we usually do it, is the
manifestation of ego, the you that you usually think that you are.
Conscious thought is tightly connected with self-concept. The
self-concept or ego is nothing more than a set of reactions and mental
images which are artificially pasted to the flowing process of
pure awareness. Tantra seeks to obtain pure awareness by destroying
this ego image. This is accomplished by a process of visualization. The
student is given a particular religious image to
meditate upon, for example, one of the deities from the Tantric
pantheon. He does this in so thorough a fashion that he becomes that
entity. He takes off his own identity and puts on another.
This takes a while, as you might imagine, but it works. During the
process, he is able to watch the way that the ego is constructed and put
in place. He comes to recognize the arbitrary nature of
all egos, including his own, and he escapes from bondage to the ego.
He is left in a state where he may have an ego if he so chooses, either
his own or whichever other he might wish, or he can do
without one. Result: pure awareness. Tantra is not exactly a game of
patty cake either.

Vipassana is the oldest of Buddhist meditation practices. The
method comes directly from the Sitipatthana Sutta, a discourse
attributed to Buddha himself. Vipassana is a direct and gradual
cultivation of mindfulness or awareness. It proceeds piece by piece
over a period of years. The student’s attention is carefully directed to
an intense examination of certain aspects of his own
existence. The meditator is trained to notice more and more of his
own flowing life experience. Vipassana is a gentle technique. But it
also is very, very thorough. It is an ancient and codified
system of sensitivity training, a set of exercises dedicated to
becoming more and more receptive to your own life experience. It is
attentive listening, total seeing and careful testing. We learn
to smell acutely, to touch fully and really pay attention to what we
feel. We learn to listen to our own thoughts without being caught up in
them.

The object of Vipassana practice is to learn to pay attention. We
think we are doing this already, but that is an illusion. It comes from
the fact that we are paying so little attention to the
ongoing surge of our own life experiences that we might just as well
be asleep. We are simply not paying enough attention to notice that we
are not paying attention. It is another Catch-22.

Through the process of mindfulness, we slowly become aware of
what we really are down below the ego image. We wake up to what life
really is. It is not just a parade of ups and downs,
lollipops and smacks on the wrist. That is an illusion. Life has a
much deeper texture than that if we bother to look, and if we look in
the right way.

Vipassana is a form of mental training that will teach you to
experience the world in an entirely new way. You will learn for the
first time what is truly happening to you, around you and
within you. It is a process of self discovery, a participatory
investigation in which you observe your own experiences while
participating in them, and as they occur. The practice must be
approached with this attitude.

“Never mind what I have been taught. Forget about theories and
prejudgments and stereotypes. I want to understand the true nature of
life. I want to know what this experience of being alive
really is. I want to apprehend the true and deepest qualities of
life, and I don’t want to just accept somebody else’s explanation. I
want to see it for myself.” If you pursue your meditation
practice with this attitude, you will succeed. You’ll find yourself
observing things objectively, exactly as they are–flowing and changing
from moment to moment. Life then takes on an
unbelievable richness which cannot be described. It has to be
experienced.

The Pali term for Insight meditation is Vipassana Bhavana.
Bhavana comes from the root ‘Bhu’, which means to grow or to become.
Therefore Bhavana means to cultivate, and the word is always
used in reference to the mind. Bhavana means mental cultivation.
‘Vipassana’ is derived from two roots. ‘Passana’ means seeing or
perceiving. ‘Vi’ is a prefix with a complex set of
connotations. The basic meaning is ‘in a special way.’ But there
also is the connotation of both ‘into’ and ‘through’. The whole meaning
of the word is looking into something with clarity and
precision, seeing each component as distinct and separate, and
piercing all the way through so as to perceive the most fundamental
reality of that thing. This process leads to insight into the
basic reality of whatever is being inspected. Put it all together
and ‘Vipassana Bhavana’ means the cultivation of the mind, aimed at
seeing in a special way that leads to insight and to full
understanding.

In Vipassana mediation we cultivate this special way of seeing
life. We train ourselves to see reality exactly as it is, and we call
this special mode of perception ‘mindfulness.’ This process
of mindfulness is really quite different from what we usually do. We
usually do not look into what is really there in front of us. We see
life through a screen of thoughts and concepts, and we
mistake those mental objects for the reality. We get so caught up in
this endless thought stream that reality flows by unnoticed. We spend
our time engrossed in activity, caught up in an eternal
pursuit of pleasure and gratification and an eternal flight from
pain and unpleasantness. We spend all of our energies trying to make
ourselves feel better, trying to bury our fears. We are
endlessly seeking security. Meanwhile, the world of real experience
flows by untouched and untasted. In Vipassana meditation we train
ourselves to ignore the constant impulses to be more
comfortable, and we dive into the reality instead. The ironic thing
is that real peace comes only when you stop chasing it. Another
Catch-22.

When you relax your driving desire for comfort, real fulfillment
arises. When you drop your hectic pursuit of gratification, the real
beauty of life comes out. When you seek to know the
reality without illusion, complete with all its pain and danger,
that is when real freedom and security are yours. This is not some
doctrine we are trying to drill into you. This is an observable
reality, a thing you can and should see for yourself.

Buddhism is 2500 years old, and any thought system of that
vintage has time to develop layers and layers of doctrine and ritual.
Nevertheless, the fundamental attitude of Buddhism is intensely
empirical and anti-authoritarian. Gotama the Buddha was a highly
unorthodox individual and real anti-traditionalist. He did not offer his
teaching as a set of dogmas, but rather as a set of
propositions for each individual to investigate for himself. His
invitation to one and all was ‘Come and See’. One of the things he said
to his followers was “Place no head above your own”. By
this he meant, don’t accept somebody else’s word. See for yourself.

We want you to apply this attitude to every word you read in this
manual. We are not making statements that you would accept merely
because we are authorities in the field. Blind faith has
nothing to do with this. These are experiential realities. Learn to
adjust your mode of perception according to instructions given in the
book, and you will see for yourself. That and only that
provides ground for your faith. Insight meditation is essentially a
practice of investigative personal discovery.

Having said this, we will present here a very short synopsis of
some of the key points of Buddhist philosophy. We make no attempt to be
thorough, since that has been quite nicely done in many
other books. This material is essential to understanding Vipassana,
therefore, some mention must be made.

From the Buddhist point of view, we human beings live in a very
peculiar fashion. We view impermanent things as permanent, though
everything is changing all around us. The process of change is
constant and eternal. As you read these words, your body is aging.
But you pay no attention to that. The book in your hand is decaying. The
print is fading and the pages are becoming brittle. The
walls around you are aging. The molecules within those walls are
vibrating at an enormous rate, and everything is shifting, going to
pieces and dissolving slowly. You pay no attention to that,
either. Then one day you look around you. Your body is wrinkled and
squeaky and you hurt. The book is a yellowed, useless lump; the building
is caving in. So you pine for lost youth and you cry
when the possessions are gone. Where does this pain come from? It
comes from your own inattention. You failed to look closely at life. You
failed to observe the constantly shifting flow of the
world as it went by. You set up a collection of mental
constructions, ‘me’, ‘the book’, ‘the building’, and you assume that
they would endure forever. They never do. But you can tune into the
constantly ongoing change. You can learn to perceive your life as an
ever-flowing movement, a thing of great beauty like a dance or
symphony. You can learn to take joy in the perpetual passing
away of all phenomena. You can learn to live with the flow of
existence rather than running perpetually against the grain. You can
learn this. It is just a matter of time and training.

Our human perceptual habits are remarkably stupid in some ways.
We tune out 99% of all the sensory stimuli we actually receive, and we
solidify the remainder into discrete mental objects. Then
we react to those mental objects in programmed habitual ways. An
example: There you are, sitting alone in the stillness of a peaceful
night. A dog barks in the distance. The perception itself is
indescribably beautiful if you bother to examine it. Up out of that
sea of silence come surging waves of sonic vibration. You start to hear
the lovely complex patterns, and they are turned into
scintillating electronic stimulations within the nervous system. The
process is beautiful and fulfilling in itself. We humans tend to ignore
it totally. Instead, we solidify that perception into
a mental object. We paste a mental picture on it and we launch into a
series of emotional and conceptual reactions to it. “There is that dog
again. He is always barking at night. What a nuisance.
Every night he is a real bother. Somebody should do something. Maybe
I should call a cop. No, a dog catcher. So, I’ll call the pound. No,
maybe I’ll just write a real nasty letter to the guy who
owns that dog. No, too much trouble. I’ll just get an ear plug.”
They are just perceptual and mental habits. You learn to respond this
way as a child by copying the perceptual habits of those
around you. These perceptual responses are not inherent in the
structure of the nervous system. The circuits are there. But this is not
the only way that our mental machinery can be used. That
which has been learned can be unlearned. The first step is to
realize what you are doing, as you are doing it, and stand back and
quietly watch.

From the Buddhist perspective, we humans have a backward view of
life. We look at what is actually the cause of suffering and we see it
as happiness. The cause of suffering is that desire-aversion syndrome
which we spoke of earlier. Up pops a perception. It could be anything–a
beautiful girl, a handsome guy, speed boat, thug with a gun, truck
bearing down on you, anything.
Whatever it is, the very next thing we do is to react to the
stimulus with a feeling about it.

Take worry. We worry a lot. Worry itself is the problem. Worry is
a process. It has steps. Anxiety is not just a state of existence but a
procedure. What you’ve got to do is to look at the
very beginning of that procedure, those initial stages before the
process has built up a head of steam. The very first link of the worry
chain is the grasping/rejecting reaction. As soon as some
phenomenon pops into the mind, we try mentally to grab onto it or
push it away. That sets the worry response in motion. Luckily, there is a
handy little tool called Vipassana meditation which you
can use to short-circuit the whole mechanism.

Vipassana meditation teaches us how to scrutinize our own
perceptual process with great precision. We learn to watch the arising
of thought and perception with a feeling of serene detachment.
We learn to view our own reactions to stimuli with calm and clarity.
We begin to see ourselves reacting without getting caught up in the
reactions themselves. The obsessive nature of thought
slowly dies. We can still get married. We can still step out of the
path of the truck. But we don’t need to go through hell over either one.

This escape from the obsessive nature of thought produces a whole
new view of reality. It is a complete paradigm shift, a total change in
the perceptual mechanism. It brings with it the
feeling of peace and rightness, a new zest for living and a sense of
completeness to every activity. Because of these advantages, Buddhism
views this way of looking at things as a correct view of
life and Buddhist texts call it seeing things as they really are.

Vipassana meditation is a set of training procedures which open
us gradually to this new view of reality as it truly is. Along with this
new reality goes a new view of the most central aspect
of reality: ‘me’. A close inspection reveals that we have done the
same thing to ‘me’ that we have done to all other perceptions. We have
taken a flowing vortex of thought, feeling and sensation
and we have solidified that into a mental construct. Then we have
stuck a label onto it, ‘me’. And forever after, we treat it as if it
were a static and enduring entity. We view it as a thing
separate from all other things. We pinch ourselves off from the rest
of that process of eternal change which is the universe. And then we
grieve over how lonely we feel. We ignore our inherent
connectedness to all other beings and we decide that ‘I’ have to get
more for ‘me’; then we marvel at how greedy and insensitive human
beings are. And on it goes. Every evil deed, every example
of heartlessness in the world stems directly from this false sense
of ‘me’ as distinct from all else that is out there.

Explode the illusion of that one concept and your whole universe
changes. Don’t expect to do this overnight, though. You spent your whole
life building up that concept, reinforcing it with
every thought, word, and deed over all those years. It is not going
to evaporate instantly. But it will pass if you give it enough time and
enough attention. Vipassana meditation is a process by
which it is dissolved. Little by little, you chip away at it just by
watching it.

The ‘I’ concept is a process. It is a thing we are doing. In
Vipassana we learn to see that we are doing it, when we are doing it and
how we are doing it. Then it moves and fades away, like a
cloud passing through the clear sky. We are left in a state where we
can do it or not do it, whichever seems appropriate to the situation.
The compulsiveness is gone. We have a choice.

These are all major insights, of course. Each one is a
deep-reaching understanding of one of the fundamental issues of human
existence. They do not occur quickly, nor without considerable
effort. But the payoff is big. They lead to a total transformation
of your life. Every second of your existence thereafter is changed. The
meditator who pushes all the way down this track
achieves perfect mental health, a pure love for all that lives and
complete cessation of suffering. That is not a small goal. But you don’t
have to go all the way to reap benefits. They start right
away and they pile up over the years. It is a cumulative function.
The more you sit, the more you learn about the real nature of your own
existence. The more hours you spend in meditation, the
greater your ability to calmly observe every impulse and intention,
every thought and emotion just as it arises in the mind. Your progress
to liberation is measured in cushion-man hours. And you
can stop any time you’ve had enough. There is no stick over your
head except your own desire to see the true quality of life, to enhance
your own existence and that of others.

Vipassana meditation is inherently experiential. It is not
theoretical. In the practice of mediation you become sensitive to the
actual experience of living, to how things feel. You do not sit
around developing subtle and aesthetic thoughts about living. You
live. Vipassana meditation more than anything else is learning to live.

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19) “It is like a lighted torch whose flame can be distributed to ever
so many other torches which people may bring along; and therewith they
will cook food and dispel darkness, while the original torch itself
remains burning ever the same. It is even so with the bliss of the Way.
[Sutra of 42 Sections]”

20) “Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
himself.
Better to conquer yourself
than others.
When you’ve trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.” 22) “Conquer the angry one by not getting angry; conquer the wicked by
goodness; conquer the stingy by generosity, and the liar by speaking
the truth.


21) “An insincere and evil friend is more to be feared than a wild
beast; a wild beast may wound your body, but an evil friend will wound
your mind.”


22) “Conquer the angry one by not getting angry; conquer the wicked by
goodness; conquer the stingy by generosity, and the liar by speaking
the truth.

[Verse 223]”


Gautama Buddha,

The Dhammapada



23) “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.”
25) “If we could see the miracle of a single flower clearly our whole life would change. ”26) “These… things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world:

Long life is welcome, agreeable, pleasant, & hard to obtain in the world.

Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.

Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.

Status is welcome, agreeable, pleasant, & hard to obtain in the world.

…Now,
I tell you, these… things are not to be obtained by reason of prayers
or wishes. If they were to be obtained by reason of prayers or wishes,
who here would lack them? It’s not fitting for the disciple of the noble
ones who desires long life to pray for it or to delight in doing so.
Instead, the disciple of the noble ones who desires long life should
follow the path of practice leading to long life. In so doing, he will
attain long life…

[Ittha Sutta, AN 5.43]”

27) “Words do not express thoughts very well; every thing immediately
becomes a little different, a little distorted, a little foolish. And
yet it also pleases me and seems right that what is of value and wisdom
of one man seems nonsense to another.”

28) “Do not look for a sanctuary in anyone except your self.”
“Meditate.
Live purely. Be quiet.
Do your work with mastery.
Like the moon, come out
from behind the clouds!
Shine”  
29) “Nothing can harm you as much as your own thoughts unguarded.”
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24) “If you do not change direction, you may end up where you are heading”

30) “Nothing ever exists entirely alone; everything is in relation to everything else.”

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inspiring answers to many of life’s big questions:

• What clues do science and the world’s religions give about the meaning
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• Is science the ultimate guide to the deepest truth of life?
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comments (0)
07/11/18
2679 Thu 12 Jul LESSON (27) LESSON Sat -Jul 22 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. “Resolutely train yourself to attain peace.” The Buddha
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 9:48 am



2679 Thu 12 Jul  LESSON (27) LESSON Sat -Jul  22  2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related  GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES



Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā


Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.

“Should
a person do good, let him do it again and again. Let him find pleasure
therein, for blissful is the accumulation of good.” The Buddha

blissful is the accumulation of good


“Should a person do good, let him do it again and again. Let him find
pleasure therein, for blissful is the accumulation of good.” The Buddha
(Dhammapada, verse 118)


“Meditate … do not delay, lest you later regret it.”

meditate do not delay

This is a genuine Buddha quote. It’s from the Sallekha Sutta.

“Meditate … do not delay, lest you later regret it.” The Buddha

“Resolutely train yourself to attain peace.” The Buddha



Resolutely train yourself to attain peace.


“Resolutely train yourself to attain peace” is a genuine quote from the Buddha.


It’s from the Utthana Sutta of the Sutta Nipata.


In Pāli it’s “Daḷhaṃ sikkhatha santiyā.”




Real life quotes from Gautama Buddha – “Be kind to all creatures; this is the true religion.”


Buddha quotes about death



“The whole secret of existence is to have no fear.”


Buddha quotes about change


http://www.realbuddhaquotes.com/page/4/




“Give, even if you only have a little.”



give even if you only have a little


This is a genuine Buddha quote. It’s from Dhammapada verse 224.



“Give, even if you only have a little.” The Buddha.


comments (0)
2678 Wed 11 Jul LESSON (26) LESSON Fri-Jul 21 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through 
http://sarvajan.ambedkar.org 
in
 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. 29) Classical English “When the student is ready, the teacher will appear.” Buddha the Awakened One with Awareness
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 9:40 am
comments (0)
07/10/18
Teachings of Buddha
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 7:25 pm




https://www.burmese-art.com/blog/the-teachings-of-buddha

Teachings of Buddha




By at


The teaching of Buddha
The teachings of Buddha

Buddha, also known as Sakyamuni Buddha , is the founder of Buddhism . Lord Buddha attained “ Enlightenment ” under the Bodhi tree. After attaining nirvana
, Lord Buddha became a figure providing the wisdom he obtained and
helped billions of people to end their suffering and attaining the state
of Nirvana .

Two main branches of Buddhism are Theravada Buddhism , and Mahayana Buddhism. Theravada is widely supported by people of Sri Lanka and Southeast Asia and Mahayana Buddhism is widely supported by East Asia.


  • teaching of buddha


Teachings of Buddha


After attaining nirvana
, Lord Buddha
started teaching the way of life to people. Near the city of Benares, he
shared his first teachings to five holy men and they immediately
understood his teachings and agreed to follow Lord Buddha . For
forty-five years, Buddha along with his disciples started spreading Buddha’s wisdom and teachings in India. The teachings of Lord Buddha are also known as Dhamma . Let’s see some of the important teachings Lord Buddha has left behind for the sake of humanity.

During his enlightenment , Buddha found answer to three universal questions and he explained these answers and truth in a simple way for his disciple.

These Three Universal truths some basic teachings of The Buddha

1. Nothing is lost in the Universe :
The first universal truth of Buddha found was nothing is lost
in this universe. Old solar systems disintegrate into cosmic rays. We
are the child of our parents and we will be the parents of our children.
If we destroy something around us, we destroy ourselves. If we lie to
another, we lie to ourselves. Learning and understanding these truths, Lord Buddha and his disciples never killed any animal.

2. Everything changes :
The second universal truth is everything changes and keeps on changing continuously
. Dinosaurs, mammoth used to rule this planet but now we humans rule
the planet. Life is like a river, it keeps on flowing, ever-changing.

3. Law of Cause and effect:

The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,
You will joyfully gather good fruit.


~ Dhammapada
It is mentioned in Dhammapada too, if we do some good
things, then good things will come to us. If we do something evil, then
evil things will happen to us. It is all due to cause and effect. This
law of Cause and effect is known Karma .
Most religion strongly believes in Karma, so do Buddhism . Good karma results to good results and evil karma leads to bad results.

The Four Noble Truths

The Noble Truth of Suffering


“There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
but when one loses them, there is suffering.”

~ Dhammapada

What are suffering ?
Suffering is everywhere. When people are born, they cry. When they are
sick, they have pain. When they are old, they have sufferings with their
body. When people die, someone dear feel sorrow for their death.


  • The Noble Truth of Cause of Suffering:

What are the cause of these suffering? Why do we feel pain? Why do people suffer?
These are the result of greed or wanting more, ignorance, wrong idea of pleasure.


  • The Noble Truth of End of suffering

In order to end these suffering, one must be able to cut off their
greed, idea of having pleasure. One must learn and have knowledge to cut
off their ignorance.
The first way to end these suffering is changing one’s views and must
try to live in a natural way and must possess peaceful mind. The state
when one ends their suffering and live a peaceful way is known as
Nirvana. This is the highest goal and aim of Buddhism and Buddha tries
to spread his knowledge to people so that they can end their suffering.


  • The Noble Truth of Path to end suffering:

The path to end the suffering, is called Noble Eightfold path or Middle way.

Noble Eight Fold Path or Middle Way

The path to ending the suffering of people is known as Noble
Eightfold Path or Middle Way. Noble Eightfold Path is one of the
principal teachings of Buddha. These teachings of Buddha described the way leading to a acessation of dukkha and the state of self-awakening. The Noble Eightfold path is described below:

1. Right View:
What is right view?
Knowledge about the cause of suffering, knowledge to end the cause of
suffering, knowledge to way of path to end the suffering. This is called
right view.

2. Right Intention:
Right intention can also be called as “right thought”. Understanding the
right view, one should be able to differentiate between right intention
and wrong intention. One should be resolved to be free from ill will is
what right intention will teach you.

3. Right Speech:
One should always keep themselves from lying and ill speech. One should
make best use of their speech and abandon false speech and always speak
truth.

4. Right Conduct:
Never hurting others, criticizing others, well behaving, are the right
conduct. One should never conduct any actions that may harm others.

5. Right Livelihood
“Do not earn your living by harming others. Do not seek happiness by making others unhappy.”
The Buddha.
One should never choose living where his way of living may directly or indirectly harm others.

6. Right Effort
Right effort can also be called “right endeavor”. One should always try to take any action on the goodwill of people.

7. Right Mindfulness
People must constantly keep their mind to phenomena that may affect the
body and mind. This means one must be aware of their thoughts, words,
and action.

8. Right Concentration
Also known as “right meditation”, Right concentration teach people to
concentrate and focus one thing or object at a time. Thus leading quiet
and peaceful mind.

Following these 8 Noble Eightfold Path, one can cultivate their wisdom and thus leading to the path to attain “nirvana”.

The Triple Jewel

Lord Buddha establishes the three refuges for people to follow his
teachings. A refuge is the place where people can rely on and go to for
the purpose of safety. The three refuges that Lord Buddha establishes
are as follows:

  1. The Buddha is the guide
  2. The Dhamma is the path
  3. The Sangha is the teachers and companions along the way.

The Five Percepts

In Buddhism , Lord Buddha himself establishes five most important rules and called them Five Percepts.


  • Avoid Killing
  • Avoid taking anything which is not yours
  • Avoid sexual misconduct
  • Avoid lying
  • Avoid any false drinks

These are some of the teachings; Lord Buddha himself has passed down
for the sake of humanity and for their well beings. Every Buddhists have
studied these teachings and practice them and swore never to make any
mistakes and blunder.



https://www.youtube.com/watch?v=kReFGDDGn5Y



Published on Jan 24, 2012


Lord
Buddha - The Power of Life: Buddha reveals the power of love by
reforming Angulimala, a terrible killer. The calm and compassionate face
of the Buddha is known all over the world. Buddha was a spiritual
teacher of ancient India whose great ideas on freeing mankind from
sorrow and suffering form the basis of Buddhism. Buddha was born in the
sixth century B.C into a royal family. Known as Siddhartha, he realized
that human life was short and full of sadness. He found out a path to
Enlightenment and spiritual fulfillment. He was then known as the
distances teaching people about ?the MIDDLE PATH?, the way to end to
suffering. He taught the four Noble Truths of suffering, cause of
suffering, end of suffering, and the Path to do that Buddhism offers
hope and access to spiritual understanding and satisfaction to
everybody. Throughout the world today, people still follow the teaching
of the Buddha.

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comments (0)
07/09/18
2677 Tue 10 Jul LESSON (25) LESSON Thu-Jul 20 2007 Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through 
http://sarvajan.ambedkar.org 
in
 111 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 111 Seṭṭhaganthāyatta Bhāsā
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 7:11 pm
2677 Tue 10 Jul  LESSON (25) LESSON Thu-Jul  20  2007

Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through 
http://sarvajan.ambedkar.org 
in

111 CLASSICAL LANGUAGES


Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 111 Seṭṭhaganthāyatta Bhāsā

comments (0)
online analytical processing ଅନଲାଇନ୍ ବିଶ୍ଲେଷଣାତ୍ମକ ପ୍ରକ୍ରିୟାକରଣ
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 10:19 am
2677 Tue 10 Jul  LESSON (25) LESSON Thu-Jul  20  2007

Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related  GOOD NEWS
through 
http://sarvajan.ambedkar.org 
in

111 CLASSICAL LANGUAGES



Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 111 Seṭṭhaganthāyatta Bhāsā

29) Classical English

“When the student is ready, the teacher will appear.”


buddha quotes on happiness


16) Classical Bengali-ক্লাসিক্যাল বাংলা,
ছাত্র প্রস্তুত হলে, শিক্ষক হাজির হবে।

40) Classical Gujarati-

ક્લાસિકલ ગુજરાતી,
જ્યારે વિદ્યાર્થી તૈયાર થાય ત્યારે શિક્ષક દેખાશે.

45) Classical Hindi-

शास्त्रीय हिंदी,
जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा।

55) Classical Kannada-

ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ.

69) Classical Malayalam-

ക്ലാസിക്കൽ മലയാളം,

വിദ്യാർത്ഥി തയ്യാറാകുമ്പോൾ അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും.

72) Classical Marathi-
क्लासिकल माओरी,
जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल.


81) Classical Punjabi-
ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਤਿਆਰ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਅਧਿਆਪਕ ਵਿਖਾਈ ਦੇਵੇਗਾ.
99) Classical Tamil-
பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மாணவர் தயாராக இருக்கும் போது, ஆசிரியர் தோன்றும்.

100) Classical Telugu
100) క్లాసికల్ తెలుగు
విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది.

104) Classical Urdu
104) کلاسیکی اردو
جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا.

112) Classical Oriya
112) ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ
ଚାଟ ନଗଦ

ଶିକ୍ଷକ ଦେଖାଇବା






https://www.youtube.com/watch?v=xe8jd0o1Pcc

Buddha in the Forest



Published on May 7, 2015


Forest
is an important symbol in Buddhism. For example, Buddha’s awakening
from long life in dense forest happened under the Bodhi tree.
Importantly, Buddha’s preachings were told in India’s most beautiful
forest - Migadaya. The birth and the death of Buddha happened in forest
too.
“Buddha in the Forest” is saturated with atmosphere of Buddhistic
forest. It gives pleasant emotions and reduces stress.



youtube.com
Forest
is an important symbol in Buddhism. For example, Buddha’s awakening
from long life in dense forest happened under the Bodhi tree.
Importantly,…



https://www.youtube.com/watch?v=5YBMCePSJkg

https://www.youtube.com/watch?v=5YBMCePSJkg

Published on Aug 12, 2013


See
this video if you want to understand how the Wheel of Dharma started
and how Buddha gain enlightenment. Very touching images and melody to
come along with it.

May the merits thus accrued be shared with all sentient beings, all
Heavenly Beings, all Bodhisattvas and Buddhas in all worlds and all
directions, and may the wheel of Dharma turn endlessly.

Sadhu sadhu sadhu!



youtube.com
See
this video if you want to understand how the Wheel of Dharma started
and how Buddha gain enlightenment. Very touching images and melody to
come along wit…




http://www.animatedimages.org/img-animated-buddha-image-0026-131536.htmanimated-buddha-image-0026

https://ikstudio.files.wordpress.com/2013/08/tumblr_luaocjk0n21r5qrimo1_500.gif
https://ikstudio.files.wordpress.com/2013/08/tumblr_luaocjk0n21r5qrimo1_500.gif

 
Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. - Buddha
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Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.

Buddha

http://mahabodhiresearchcenter.in/

MAHA BODHI SOCIETY, BENGALURU

Maha Bodhi Society, Bengaluru, is a
Buddhist charitable Organization established in 1956 by Venerable
Acharya Buddharakkhita with the main objective of reviving the
compassionate teachings of the Buddha in the land of its origin, India.
Our aim is to put into practice the precious teachings of the Buddha,
namely, moral upliftment, mental purity and deeper wisdom, through
selfless, spiritual, educational, medical and other humanitarian
services to bring universal peace, harmony, happiness and progress.

ACADEMICS- 2018

Diploma In Buddhist Studies

  • Duration : 12 Months

  • Eligibility : PUC (10+2) pass

  • Last Date : 30 July 2018

  • Contact : +91 4110 4680

  • mahabodhirc@gmail.com

    Certificate Course in Buddhist Studies

  • Duration : 6 Months

  • Eligibility : SSLC (10) pass

  • Last Date : 30 July 2018

  • Contact : +91 4110 4680

  • mahabodhirc@gmail.com
  • Mahabodhi Centre for Theravad Buddhist Studies

    A
    well formulated course in Buddhism will benefit everyone in every
    possible way. Bhagawan Buddha says ‘ There is little dust in the eyes of
    the people, remove that ignorance, they will walk on the path of
    Dhamma.

    ” SABBADANAM DHAMMADANAM JINATI”

    Admission are in Progress

    Courses offered :

    1. Certificate Course in Buddhist Studies - 6 Months

    (eligibility : SSLC /10 pass) 

    2. Diploma in Buddhist Studies - 12 Months

    (eligibility : PUC / 12  pass)

    Last Date to Apply - 30 July 2018

    For Admission and Assistance please contact Mr. Sharat Kumar,8123423009.

    ADMISSIONS ARE IN PROGRESS


    World Peace Buddha Statue
    Mahabodhi Society, Tripura
    Account No. 0584010203173
    United Bank of India
    IFSC Code - UTBIOMNU034
    Dhalai, Tripura - 799274, India

    You may send by Cheque/DD/M.O
    Mahabodhi Society, Tripura
    Ching Chara, Sarat Karbari Para
    P.O. Shivbari Bazar - 799275
    Mob:09402169228
    Email: mbstripura@gmail.com
    www.mahabodhiresearchcenter.in
    Maha
    Bodhi Society is constructing the huge108ft Buddha Statue at the top of
    the hill in Northern part of Tripura state in Nabicherra for organising
    Buddha’s teachings beyond Caste and Religion for endless ages.
    The
    Statue will beattracting the tourist and it will be the pride of
    Tripura State. The Statue will be highest in North-eastern states, apart
    from the statue, Meditation centre, Museum and Library will also be
    constructed. The great project has already started now.
    Honest request to all, Mahabodhi Society is receiving Donation and has bought
    materials for the great project. You may also make a contribution for this great project.
    The Donation can be deposited to below Bank accounts through Cheque, Cash, Demand
    Draft or any Money order.
    Represents
    Visuddha Nanda Bhikkhu
    Monk Incharge
    Maha Bodhi Society, Bengaluru, was founded in 1956 by the Venerable Acharya Buddharakkhita.

    One branch was started in Tripura . As chairman of all
    these activities the Venerable Kassapa Thera is doing excellent work.




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    Glosbe - the multilingual online dictionary

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    ଅନଲାଇନ୍ ବିଶ୍ଲେଷଣାତ୍ମକ ପ୍ରକ୍ରିୟାକରଣ

    Human rights lawyer Gissou Nia and spokesperson for the Campaign to Free Saeed described the broader implications of the case for programmers in Iran in an email to Global Voices:
    ମାନବିକ
    ଅଧିକାର ଓକିଲ ଓ ଫ୍ରି ସଇଦ ପ୍ରଚାରାଭିଯାନର ମୁଖପାତ୍ର ଜିସୁ ନିଆ ଗ୍ଲୋବାଲ ଭଏସେସକୁ
    ଏକ ଇମେଲ ଜରିଆରେ ଇରାନରେ ପ୍ରୋଗ୍ରାମରମାନଙ୍କ ଉପରେ ଏହି ଘଟଣାର ପ୍ରଭାବ ବାବଦରେ
    ଜଣାଇଛନ୍ତି:
    Odia Wikipedia, one of the first of several Indian language Wikipedia projects, is ready to celebrate 13 glorious years of free knowledge contribution on June 3.
    ପ୍ରଥମ
    ଭାରତୀୟ କେତୋଟି ଉଇକିପିଡ଼ିଆ ଅନ୍ୟତମ ଓଡ଼ିଆ ଉଇକିପିଡ଼ିଆ ଏହି ମାସ ୩ ତାରିଖରେ
    ତାହାର ୧୩ ବର୍ଷ ବ୍ୟାପୀ ମୁକ୍ତ ଜ୍ଞାନ ବିତରଣର ମହୋତ୍ସବ ପାଳୁଛି ।

    translation and definition “Online“,
    English-Oriya Dictionary  online

    Online  


    • ଅନ୍ଲାଇନ୍
      An
      item on the user’s My Status menu. This is a status the user can select
      while signed in, to make it appear to other users that he is currently
      online.
    An
    item on the user’s My Status menu. This is a status the user can select
    while signed in, to make it appear to other users that he is currently
    online.

    online    

    IPA: ˈɒnˌlaɪn; Type: adjective, adverb;


    • ଅନଲାଇନ୍
      A
      state that marks a component in a failover cluster or server cluster as
      available. When a node is online, it is an active member of the cluster
      and can own and run clustered services and applications, honor cluster
      database updates, contribute votes to the quorum algorithm, and maintain
      heartbeats. Clustered services and applications, and the resources
      within them, also have an online state.
    Describes a system which is connected (generally electrically) to a larger network.
    Available over the Internet.
    connected to the internet
    Available on a computer system, even if not networked.
    A system that is active.
    Describes actions performed over the internet.
    Describes a system which is connected (generally electrically) to a larger network.
    Available over, or delivered from, the Internet.
    Connected to the Internet.
    Available on a computer system, even if not networked.
    Describes a system that is active, particularly building facilities (such as power) or a factory or power plant.
    Describes actions performed over the Internet.
    A
    state that marks a component in a failover cluster or server cluster as
    available. When a node is online, it is an active member of the cluster
    and can own and run clustered services and applications, honor cluster
    database updates, contribute votes to the quorum algorithm, and maintain
    heartbeats. Clustered services and applications, and the resources
    within them, also have an online state.
    Performed over the internet.
    Accessible via a computer or computer network.
    being in progress now; “on-line editorial projects”
    connected to a computer network or accessible by computer; “an on-line database”
    on a regular route of a railroad or bus or airline system; “on-line industries”
     
     
    Show declension of online

    Similar phrases in dictionary English Oriya.
    (5)

    online account
    ଅନଲାଇନ୍ ଆକାଉଣ୍ଟ୍
    online analytical processing
    ଅନଲାଇନ୍ ବିଶ୍ଲେଷଣାତ୍ମକ ପ୍ରକ୍ରିୟାକରଣ
    online identity
    ଅନଲାଇନ୍ ପରିଚୟ
    online manual
    ଅନଲାଇନ୍ ମାନ୍ଯ଼ୁଆଲ୍
    Windows Assistance Online
    ଓ୍ୱିଣ୍ଡୋଜ୍ ଆସିଷ୍ଟାନସ୍ ଅନଲାଇନ୍


    Example sentences with “Online”, translation memory

    add example
    Beginning in 2002 — a year after the world’s largest online
    encyclopedia, the English Wikipedia, was launched — Odia Wikipedia has
    grown to be the largest content repository in the Odia language
    available in Unicode* on the Internet.
    ଇଂରାଜୀ
    ଉଇକିପିଡ଼ିଆ ଆରମ୍ଭ ହେବାର ବର୍ଷେ ପରେ ୨୦୦୨ ମସିହାରେ ଆରମ୍ଭ ହୋଇଲା ଓଡ଼ିଆ
    ଉଇକିପିଡ଼ିଆ । ଇଉନିକୋଡ଼ରେ ଉପଲବ୍ଧ ଓଡ଼ିଆ ଉଇକିପିଡ଼ିଆ ଏ ଭିତରେ ଓଡ଼ିଆ ଭାଷାର
    ବିଶାଳତମ ଅନଲାଇନ ଜ୍ଞାନକୋଷ (ଏନସାଇକ୍ଲୋପିଡ଼ିଆ)ରେ ପରିଣତ ହୋଇଛି ।
    Almost all the online newspapers in Odia are available either in non-Unicode and proprietary encoding systems, or as images.
    ପ୍ରାୟ ସବୁ ଅନଲାଇନ ଓଡ଼ିଆ ଖବରକାଗଜ ଅଣ-ଇଉନିକୋଡ଼ ବା ସେମାନଙ୍କ ନିଜର ଏନକୋଡିଂରେ ବା ଛବି ଭାବେ ଉପଲବ୍ଧ ।
    Ms. Pakhrin commented in an interview with online news site Sikkim Now:
    ଅନଲାଇନ ସମ୍ବାଦ ସାଇଟ ସିକିମ ନାଓରେ ସାକ୍ଷାତକାର ଦେଇ ସୁସ୍ମିତା କହିଛନ୍ତି:
    More and more people in Bangladesh are going online, thanks to 3G mobile Internet.
    ବଙ୍ଗଳାଦେଶର ଅଧିକରୁ ଅଧିକ ଲୋକ ଅନଲାଇନ ଆସିବାରେ ଲାଗିଛନ୍ତି, ଏଥି ଲାଗି ମୋବାଇଲ ଇଣ୍ଟରନେଟକୁ ସାଧୁବାଦ ଦେବା କଥା
    With
    this new tool, the community aims at a mass conversion of content from
    all available sources — from newspapers and magazines to government
    journals and portals — into Unicode, so this content can be used in
    order to enrich Odia Wikipedia and generally improve the language’s
    reach
    online.
    ଏହି
    ନୂଆ ଉପକରଣ ଖବରକାଗଜରୁ ଆରମ୍ଭକରି ପତ୍ରିକା ଓ ସରକାରୀ ଜର୍ଣ୍ଣାଲ ଓ ପୋର୍ଟାଲ
    ପର୍ଯ୍ୟନ୍ତ ସବୁ ଉତ୍ସରୁ ବିଭିନ୍ନ ବିଷୟବସ୍ତୁ ଏକସଙ୍ଗେ ଇଉନିକୋଡ଼ରେ ବଦଳାଇବା ପାଇଁ
    ତିଆରି ଫଳରେ ବିଷୟବସ୍ତୁସବୁକୁ ଓଡ଼ିଆ ଉଇକିପିଡିଆକୁ ସମୃଦ୍ଧ କରିବାରେ ଓ ସାଧରଣତଃ
    ଭାଷାର ଅନଲାଇନ ପାଠକସଂଖ୍ୟା ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରିବ।


    Research in Oriya

    translation and definition “Research“,
    English-Oriya Dictionary  online


    Research  

    research     

    IPA: rɪˈsɜːtʃ, /ˈɹi.sɝtʃ/, /ˈɹiː.sɜː(ɹ)tʃ/, /ɹiˈsɝtʃ/, /ɹəˈsɜː(ɹ)tʃ/; Type: verb, noun;

    • ଗବେଷଣା
      formal work undertaken systematically to increase the stock of knowledge
    (countable) A particular instance or piece of research.
    (transitive) to search or examine with continued care; to seek diligently.


    Example sentences with “Practice”, translation memory

    add example
    Many ascetics make the city their home, taking a dip in the river every morning, before spending the day engaged in various practices and rituals.
    ଏହି
    ନଗରକୁ ନିଜର ଘର ମଣି ରହିଥିବା ଅନେକ ସନ୍ୟାସୀ ନିଜର ଦିନଟି ଆରମ୍ଭ କରିବା ଆଗରୁ
    ବିଭିନ୍ନ ଧାର୍ମିକ ପରମ୍ପରା ଓ ସଂସ୍କାର ପାଳି ସକାଳୁ ନଦୀରେ ବୁଡ଼ ପକାନ୍ତି ।


    University in Oriya

    translation and definition “University“,
    English-Oriya Dictionary  online


    university     

    IPA: /juːnɪˈvɜːsətiː/; Type: noun;

    • ବିଶ୍ଵବିଦ୍ୟାଳୟ
      academic institution for further education
    Institution
    of higher education (typically accepting students from the age of about
    17 or 18, depending on country, but in some cases able to take younger
    students in exceptional cases) where subjects are studied and researched
    in depth and degrees are offered.
    Institution
    of higher education (typically accepting students from the age of about
    17 or 18, depending on country, but in some exceptional cases able to
    take younger students) where subjects are studied and researched in
    depth and degrees are offered.

    Picture dictionary

    Similar phrases in dictionary English Oriya.
    (5)

    Global Universal Identification
    ବିଶ୍ୟବ୍ୟାପି ସାର୍ବଜନୀନ ପରିଚୟକରଣ
    public university
    ସରକାରୀ ବିଶ୍ଵବିଦ୍ୟାଳୟ
    Universal Disk Format
    ସାର୍ବଜନୀନ ଡିସ୍କ ଆକୃତି
    universally unique identifier
    ଅନନ୍ୟ ପରିଚାୟକ
    university teacher
    ପ୍ରାଧ୍ୟାପକ

    Example sentences with “University”, translation memory

    add example
    A team from tech giant Google is driving across Bangladesh to teach half a million college and university students throughout Bangladesh how to make the most of the Internet.
    ଇଣ୍ଟରନେଟରୁ
    ଅଧିକ ଉପଯୋଗୀ କରିବା ନିମନ୍ତେ ବଙ୍ଗଳାଦେଶର ପାଖାପାଖି ଅଧ ମିଲିଅନ କଲେଜ ଓ
    ବିଶ୍ୱବିଦ୍ୟାଳୟରେ ଟେକ ଜାଏଣ୍ଟ ଗୁଗୁଲର ଏକ ଦଳ ବସଟି ଚଳାଉଛନ୍ତି ।
    The bus has already visited several colleges and universities in the capital Dhaka.
    ବସଟି ଏଯାବତ ଢାକାର ବିଭିନ୍ନ କଲେଜ ଓ ବିଶ୍ୱବିଦ୍ୟାଳୟ ଯାଇସାରିଲାଣି ।



    age related macular degeneration
    ମାକୁଲାର ଡେଜେନେରେସନ

    NEWS in Oriya

    translation and definition “NEWS“,
    English-Oriya Dictionary  online


    news      

    IPA: /n(j)uːz/, n(j)uːz; Type: noun;

    • ସମ୍ବାଦ
      communication of selected information on current events
    New information of interest.
    Reports of current events broadcast via media such as newspapers or television.

    Example sentences with “NEWS”, translation memory

    add example
    Good News From God!
    ପରମେଶ୍ୱରଙ୍କ ତରଫରୁ ଖୁସିର ଖବର !
    Download New %
    ନୂତନ % # ଆହରଣ କରନ୍ତୁ
    Create New Tag
    ନୂତନ ସୂଚକ ନିର୍ମାଣ କରନ୍ତୁ
    Download New Data
    ନୂତନ ତଥ୍ୟ ଆହରଣ କରନ୍ତୁ
    Add a new script
    ନୂତନ ସ୍କ୍ରିପ୍ଟ ଯୋଗକରନ୍ତୁ ।
    Share Hot New Stuff
    ନୂତନ ଉପାଦାନକୁ ସହଭାଗ କରନ୍ତୁ
    These new users, especially young people, do not have adequate training to harness the potential of Internet and new media.
    ଏ ସଭିଏଁ ନୂଆ ବ୍ୟବହାରୀ ଓ ବିଶେଷ କରି ଇଣ୍ଟରନେଟର ଓ ନୂଆ ମିଡ଼ିଆର ମହତ୍ୱ ବାବଦରେ ଜାଣି ନଥିବା ଯୁବବର୍ଗର ।
    Get Hot New Stuff!
    ନୂତନ ଉପାଦାନ ଗ୍ରହଣକରନ୍ତୁ!
    Create new folder in: %
    ନୂତନ ଫୋଲଡର ନିର୍ମାଣ କରନ୍ତୁ: % # ରେ
    Open in New & Window
    ନୂତନ ୱିଣ୍ଡୋରେ ଖୋଲନ୍ତୁ (W
    Ms. Pakhrin commented in an interview with online news site Sikkim Now:
    ଅନଲାଇନ ସମ୍ବାଦ ସାଇଟ ସିକିମ ନାଓରେ ସାକ୍ଷାତକାର ଦେଇ ସୁସ୍ମିତା କହିଛନ୍ତି:
    With this new
    tool, the community aims at a mass conversion of content from all
    available sources — from newspapers and magazines to government journals
    and portals — into Unicode, so this content can be used in order to
    enrich Odia Wikipedia and generally improve the language’s reach online.
    ଏହି
    ନୂଆ ଉପକରଣ ଖବରକାଗଜରୁ ଆରମ୍ଭକରି ପତ୍ରିକା ଓ ସରକାରୀ ଜର୍ଣ୍ଣାଲ ଓ ପୋର୍ଟାଲ
    ପର୍ଯ୍ୟନ୍ତ ସବୁ ଉତ୍ସରୁ ବିଭିନ୍ନ ବିଷୟବସ୍ତୁ ଏକସଙ୍ଗେ ଇଉନିକୋଡ଼ରେ ବଦଳାଇବା ପାଇଁ
    ତିଆରି ଫଳରେ ବିଷୟବସ୍ତୁସବୁକୁ ଓଡ଼ିଆ ଉଇକିପିଡିଆକୁ ସମୃଦ୍ଧ କରିବାରେ ଓ ସାଧରଣତଃ
    ଭାଷାର ଅନଲାଇନ ପାଠକସଂଖ୍ୟା ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରିବ।
    On Twitter, many users have welcomed and even celebrated this new feature from Google:
    ଅନେକ ବ୍ୟବହାରକାରୀ ଟ୍ୱିଟର୍ରେ ଗୁଗୁଲ୍ର ଏହି ସୁବିଧାକୁ ସ୍ୱାଗତ କରି ଖୁସି ପାଳନ ମଧ୍ୟ କରିଥିଲେ:
    Hot New Stuff Providers
    ନୂତନ ଉପାଦାନ ପ୍ରଦାତାମାନ
    The Google Bus initiative seeks to change that, not only allowing students to connect to the Internet but also learn about new tools that aid their education and development and attend instructor-led training sessions.
    ଛାତ୍ରମାନଙ୍କୁ
    ଇଣ୍ଟରନେଟ ସହ ଯୋଡ଼ିବା ସହ ସେମାନଙ୍କ ଶିକ୍ଷା ଓ ବିକାଶ ସକାଶେ ନୂଆ ଟୁଲ ବାବଦରେ
    ଜାଣିବା ଏବଂ ତାଲିମଦାତାଙ୍କ ଦ୍ୱାରା ଶିକ୍ଷଣଶାଳା ଦେବାର ପ୍ରକ୍ରିୟା ବଦଳାଇବା ପାଇଁ
    ଗୁଗୁଲ ବସ ଉଦ୍ୟମ କରୁଛି ।
    In new window
    ନୂତନ ୱିଣ୍ଡୋରେ
    New hostname
    ନୂତନ ହୋଷ୍ଟନାମ
    Click this button to create a new folder
    ଗୋଟିଏ ନୂତନ ଫୋଲଡର ନିର୍ମାଣ କରିବାପାଇଁ ଏହି ବଟନ କୁ ଦବାନ୍ତୁ ।
    Open in & New Tab
    ନୂତନ ଟ୍ୟାବରେ ଖୋଲନ୍ତୁ (N
    Get Hot New Stuff
    ନୂତନ ଉପାଦାନ ଗ୍ରହଣକରନ୍ତୁProgram name followed by ‘ Add On Installer ‘
    Download New Stuff
    ନୁତନ ଉପାଦାନ ଆହରଣ କରନ୍ତୁ
    Please insert the name of the new tag
    ଦୟାକରି ନୂତନ ସୂଚକର ନାମ ଅନ୍ତର୍ଭୁକ୍ତ କରନ୍ତୁ

    World Peace Buddha Statue

    Maha Bodhi Society, Bengaluru, was founded in 1956 by the Venerable Acharya Buddharakkhita.

    One branch was started in Tripura . As chairman of all
    these activities the Venerable Kassapa Thera is doing excellent work.

    Maha
    Bodhi Society is constructing the huge108ft Buddha Statue at the top of
    the hill in Northern part of Tripura state in Nabicherra for organising
    Buddha’s teachings beyond Caste and Religion for endless ages.
    The
    Statue will beattracting the tourist and it will be the pride of
    Tripura State. The Statue will be highest in North-eastern states, apart
    from the statue, Meditation centre, Museum and Library will also be
    constructed. The great project has already started now.
    Honest request to all, Mahabodhi Society is receiving Donation and has bought
    materials for the great project. You may also make a contribution for this great project.
    The Donation can be deposited to below Bank accounts through Cheque, Cash, Demand
    Draft or any Money order.
    Represents
    Visuddha Nanda Bhikkhu
    Monk Incharge
    Mahabodhi Society, Tripura
    Account No. 0584010203173
    United Bank of India
    IFSC Code - UTBIOMNU034
    Dhalai, Tripura - 799274, India

    You may send by Cheque/DD/M.O
    Mahabodhi Society, Tripura
    Ching Chara, Sarat Karbari Para
    P.O. Shivbari Bazar - 799275
    Mob:09402169228
    Email: mbstripura@gmail.com

    Encyclopedia

    From Wikipedia, the free encyclopedia

    [hide]


    Part of a series on

    Buddhism

    Dharma Wheel
    Portal of Buddhism
    Outline of Buddhism

    History of Buddhism

    Timeline - Buddhist councils

    Major figures

    Gautama Buddha
    Disciples · Later Buddhists

    Dharma or concepts

    Four Noble Truths
    Noble Eightfold Path
    Three marks of existence
    Dependent origination
    Saṃsāra · Nirvāṇa
    Skandha · Cosmology
    Karma · Rebirth

    Practices and attainment

    Buddhahood · Bodhisattva
    4 stages of enlightenment
    Wisdom · Meditation
    Smarana · Precepts · Pāramitās
    Three Jewels · Monastics
    Laity

    Countries and regions

    Schools

    Theravāda · Mahāyāna
    Vajrayāna

    Texts

    Chinese canon · Pali canon
    Tibetan canon

    Related topics

    Comparative studies
    Cultural elements
    Criticism

    Buddhist temples, monasteries, stupas, and pagodas sorted by location.

    Contents

    Australia

    Australian Capital Territory

    New South Wales

    Queensland

    South Australia

    Victoria

    • Bodhivana Monastery
    • Linh Son Buddhist Temple
    • Quang Duc Monastery
    • Hoa Nghiem Buddhist Temple
    • Bright Moon Buddhist Society
    • Quang Minh Buddhist Temple

    Western Australia

    • Australia Buddhist Bliss Culture Mission
    • Bodhinyana Monastery
    • Centre for Wisdom & Compassion (Rigpa Albany)
    • Chanh-Giac Temple
    • Dhammaloka Buddhist Centre
    • Dhammasara Nuns Monastery
    • Fo Guang Shan Temple
    • Hayagriva Buddhist Centre
    • International Meditation Centre
    • Jizoan Zen Centre
    • Kuan Yin Monastery
    • Maha Bodhi Monastery
    • Perth Meditation Centre
    • Pho Quang Temple
    • Pu Zhao Chan Si Temple
    • Tashi Choeling Buddhist Centre
    • Wat Vathanak Sammaky
    • Sri Lankan Sinhalese Buddhist Society

    Bhutan

    Bumthang

    • Kurjey Lhakhang - one of Bhutan’s most sacred temples - image of Guru Rinopche enshrined in rock.
    • Jambey Lhakhang
    • Lhodrak Kharchhu Monastery - a large Nyingma Buddhist college

    Paro

    • Rinpung Dzong
    • Paro Taktsang (Tiger’s Nest) - perched on a 1,200 meter cliff, this is one of Bhutan’s most spectacular monasteries.
    • Kichu Lhakang

    Punakha

    • Pungtang Dechen Photrang Dzong- constructed by Zhabdrung Ngawang Namgyal in 1637-38 it is the head monastery of the Southern Drukpa Kagyu school.

    Phobjika

    Thimphu

    Canada

    Alberta

    British Columbia

    Nova Scotia

    Ontario

    Quebec

    • Wat de Nancy

    Brazil

    • Chagdud Gonpa Khadro Ling, Centro Budista de Três Coroas

    Chile

    • Templo Budista Fo Guang Shan de Chile

    China

    List of Buddhist Architecture in China

    Anhui

    Beijing

    Fujian

    Guangdong

    Hebei

    Henan

    Hubei

    Jiangsu

    Jiangxi

    Shaanxi

    Shanxi

    Shandong

    Shanghai

    Sichuan

    Tibet (Xizang)

    Interior of Tibetan temple.

    Yunnan

    Zhejiang

    India

    Key Monastery, Lahaul, Himachal Pradesh.

    Gandhola Monastery, Lahaul, H.P.

    Andhra Pradesh

    Arunachal Pradesh

    Bihar

    Himachal Pradesh

    Jammu & Kashmir

    Karnataka

    Kerala

    Madhya Pradesh

    Maharahstra

    Sikkim

    Tamil Nadu

    Uttar Pradesh

    West Bengal

    Indonesia

    Jakarta

    Aceh

    • Vihara Sakyamuni - Banda Aceh
    • Vihara Sakyamuni - Meulaboh
    • Vihara Buddha Tirta - Lhokseumawe

    North Sumatera

    • Vihara Gunung Timur Jl. Hang Tuah - Medan
    • Vihara Dewi Mazu, Jl.Pandu - Medan
    • Vihara Dewa Kwan Te Kong, Jl. Irian Barat - Medan
    • Vihara Dewi Kwan Im, Jl. Durian - Medan
    • Vihara Borobudur, sebelah Hotel Danau Toba - Medan
    • Vihara Siong Te Kong, Jl. Jurung - Medan
    • Vihara Siong Te Kong, Pasar III, Sunggal - Medan
    • Pagoda Temple, Jl. Raya Pancur Batu-Brastagi - Medan
    • Vihara Dharma Batama Graha Prapat, Jl. Bangun Dolok Kec. Girsang Sipangan Bolon, Danau Toba

    South Sumatera

    • Vihara Tri Dharma - Palembang
    • Vihara Vajra Bhumi Sriwijaya (http://www.shenlun.org/) - Palembang

    Central Java

    Yogyakarta

    West Java

    • Candi Batu Jaya

    East Java

    • Kelenteng Kwan Sing Bio - Tuban
    • Candi Jawi
    • Candi Panataran
    • Candi Tikus
    • Candi Brahu
    • Candi Surawana

    Kalimantan

    Bali

    • Vihara dharma ratna

    Riau

    • Vihara Maha Duta Maitreya, Batam Centre

    see Candi of Indonesia

    Japan

    See also: Buddhist temples in Japan

    Osaka

    • Kabusan-ji

    Fukui

    Gifu

    Hyōgo

    Kanagawa

    Kyoto

    Nara

    Shizuoka

    Tokyo

    Korea

    See also: Korean Buddhist temples

    Seoul

    Gyeonggi

    Gangwon

    North Chungcheong

    South Chungcheong

    North Gyeongsang

    South Gyeongsang

    North Jeolla

    North Pyeongan

    South Jeolla

    Taejon

    Jeju Island

    • Gwaneumsa

    Laos

    Malaysia

    Kuala Lumpur

    Jenjarom

    • Dong Chan Temple [3] (马来西亚佛光山东禅寺)

    Malacca

    Penang

    Ipoh

    • Sam Poh Tong Temple (三宝洞)
    • Ipoh Perak Tong temple (怡保霹靂洞佛寺)

    Taiping

    Kuching

    • Wong Kung Sien Sze Temple

    Kota Kinabalu

    • Puh Toh Tze Temple (亚庇普陀寺)

    Sandakan

    • Puu Jih Shih Buddhist Temple (山打根普济寺)

    Tawau

    • Pu Zhao Temple (斗湖普照寺)

    Mongolia

    Myanmar

    Yangon Division

    Yangon (Rangoon)

    • Botahtaung Pagoda
    • Chauk-htat-gyi Buddha Temple
    • Gaba Aye Pagoda (World Peace Pagoda)
    • Ko-htat-gyi Buddha Temple
    • Kyauktawgyi Buddha Temple
    • Melamu Temple
    • Maha Wizaya Pagoda (Maha Vihara Pagoda)
    • Nga-htat-gyi Buddha Temple
    • Shwedagon Pagoda
    • Sule Pagoda

    Mandalay Division

    Amarapura

    • Kyauktawgyi Pagoda
    • Pahtodawgyi Pagoda

    Bagan (Pagan)

    Mandalay

    Mingun

    • Hsinbyume Pagoda
    • Mingun Pagoda

    Sagaing

    • Kaunghmudaw Pagoda

    Rakhine State

    Bago Division

    Bago

    Pyay

    Mon State

    Shan State

    Nepal

    Kathmandu District

    • Swayambhunath
    • Boudhanath
    • Manjushree temple
    • Mahamanjushree temple
    • Mahabauddha
    • Janabahal
    • Tukanbahal
    • Sheeghal
    • Ombahal
    • Itumbahal
    • Kirtipunya Mahabihar
    • Lokeshwar, Chobhar

    Lalitpur District

    • Ashok Stupa, Pulchowk
    • Ashok Stupa, Lagankhel
    • Bungmati
    • Shankerdev Samskarita Mayurvarna Mahavihara (Bhinche Baha)
    • Indradev Samskarita Jay Manohar Varma Mahavihara (Su Baha)
    • Baladhar Gupta SamskaritaBaladhar Gupta Mahavihara (Yachhu Bahal)
    • Divya diwakar SamskaritaShree Vaisyavarna Mahavihara (Guji Baha)
    • Shivadev Samskarita Rudravarna Mahavihara (Uku Bahal)
    • Balarcana Dev Samskarita Jyesthavarna Mahavihara (Tanga Bahal)
    • Mandeva Samskarita Chakravarna Mahavihara (Cuka Bahal)
    • Bhuvanakar Samskarita Dharmakirti Mahavihara (Ta Baha)
    • Laxmi Kalyan Varma SamskaritaRatnakar Mahavihara (Ha Bahal)
    • Bidhyadharsarma Samskarita Yashodharvarma Mahabihara (Bu Bahal)
    • Sri Vaccha Mahavihara (Si Baha)
    • Rudradev Gargagotra Varma Samskarita Dattanama Mahavihara (Dau Baha)
    • Bhaskerdev Samskarita Hiranyabarna Mahavihara (Kwa Bahal)
    • Guna Laxmi Varma Samskarita Guna Laxmi Mahavihara (Dhum Baha)
    • Surya Varma Samskarita Vajrakirti Mahavihara (Wam Baha)
    • Rudradev Nangapala Samskarita Jyotivarna Mahavihara (Jyo Baha)

    Surkhet District

    • Kankre Bihar

    Rasuwa District

    Kapilbastu District

    New Zealand

    Philippines

    Cebu

    • Vihara Phu Sian See
    • Chu Un Temple (慈恩寺)

    Davao

    • Lon Wa Buddhist Temple

    Iloilo

    • Iloilo Fo Guang Yuen (怡朗佛光緣)

    Manila

    Negros Occidental

    • Yuan Thong Temple (圓通寺), Bacolod City

    Palawan

    • Vihara Van Phat

    Singapore

    Singapore

    South Africa

    Nan Hua

    Bronkhorstspruit

    Sri Lanka

    Anuradhapura

    Stupa at Veheragala

    • Sri Sarananda Pirivena, Anuradhapura
    • Vijithapura Rajamaha Viharaya, Vijithapura, Kalawewa
    • Auwkana Rajamaha Viharaya, Auwkana

    Balapitiya

    Dambulla

    Kandy

    Kelaniya

    Madampe

    Panadura

    Taiwan

    Thailand

    Wat Phra Kaew

    Bangkok

    Chiang Mai

    Chiang Rai

    Kanchanaburi

    Pathum Thani

    Saraburi

    Phayao

    • Wat Nantarama

    Phitsanulok

    Europe

    England

    France

    Germany

    Italy

    Netherlands

    • He Hua (Lotus Flower) temple Amsterdam

    Scotland

    Slovenia

    Sweden

    Russia

    United States

    Alaska

    • Wat Alaska Yannavararam

    Arizona

    Connecticut

    • Phuoc Long Buddhist Temple, Bridgeport

    California

    Hompa Hongwanji Buddhist Temple Betsuin, Los Angeles, circa 1925

    District of Columbia

    • Watt Thai Washington DC

    Georgia

    • Georgia Buddhist Vihara

    Florida

    Hawaii

    Illinois

    International Buddhism Friendship Association; Chinese Chan Buddhist Temple in Chinatown, Chicago, IL

    Indiana

    Vihara Mon Buddhist, Fort Wayne

    Kentucky

    Louisiana

    Maine

    • Treetop Zen Cultural Center of Maine

    offering residential and non residential Zen training www.treetopzencenter.org

    Maryland

    Massachusetts

    Michigan

    Nebraska

    • Lotus Zen Temple[2]

    New Jersey

    • Seabrook Buddhist Temple[3]

    New York

    Chuang Yen Monastery in New York

    North Carolina

    • North Carolina Buddhist Vihara
    • Wat Carolina Buddhajakra Vanaram

    Burmese Buddhist Monastery, 6612 Brass Rd,Jamestown, NC 27282, Ph:336-882-5012

    Ohio

    • Ohio Buddhist Vihara, Cincinnati, OH

    Oklahoma

    Oregon

    Pennsylvania

    Rhode Island

    South Carolina

    • Columbia Zen Buddhist Priory
    • Ganden Mahayana Buddhist Center

    Tennessee

    Texas

    Utah

    Vermont

    Virginia

    Washington

    Wisconsin

    Vietnam

    Bac Giang

    • Bo Da Temple

    Bac Ninh

    Lam Dong

    • Truc Lam Zen Monastery
    • Linh fuc Temple

    Dong Nai

    Quang Nam

    • Covered Bridge Temple

    Hanoi

    Hai Duong

    • Con Son Temple and Chi Linh Relics Complex

    Ho Chi Minh City

    • Vinh Nghiem Temple
    • Giac Lam Temple
    • An Quang Temple
    • Hoang Phap Temple

    Hue

    Hung Yen

    Ninh Binh

    Nam Dinh

    Quang Ninh

    • Quynh Lam Temple
    • Thap Temple
    • Yen Tu Temples Complex

    Thai Binh

    Soc Trang

    • Ma Toc Temple

    Tien Giang

    See also

    References

    1. ^ “Dunedin Meditation Center”. 2008-11-08.
    2. ^ “SkyscraperPage - Chung-Tai Buddhist Temple”. 2008-11-08.
    3. ^ “Letchworth Dhamma Nikethanaya Buddhist Centre”. 2008-11-08.
    4. ^ “Buddha Tooth Relic Temple and Museum”. 2010-03-15.
    1. ^ SkyscraperPage - Chung-Tai Buddhist Temple[1]
    2. ^ “Lotus Zen Temple”. Retrieved 2010-01-03.
    3. ^ “Seabrook Buddhist Temple”. Retrieved 2009-11-28.

    External links