Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
June 2024
M T W T F S S
« Jan    
 12
3456789
10111213141516
17181920212223
24252627282930
10/23/19
LESSON 3159 Wed 23 Oct 2019 KUSHINARA NIBBANA BHUMI CETIA “Nothing can give real happiness as [can] Nibbana.” So said the Buddha
Filed under: General
Posted by: site admin @ 8:41 am

LESSON 3159 Wed 23 Oct 2019


KUSHINARA NIBBANA BHUMI CETIA
“Nothing can give real happiness as [can] Nibbana.” So said the Buddha
https://www.youtube.com/watch?v=fYVfO75XXtY

Buddhist Doctrines - What is Nibbana?

https://www.youtube.com/watch?v=fYVfO75XXtYBuddhist
Doctrines - What is Nibbana? khanpadawan 14.6K subscribers A screencast
lecture on Buddhist doctrines and philosophies.. Lecture three of four
lectures on Buddhism. http://tinyurl.com/religionsclass
Screencast lectures by Dr. Dale Tuggy, for his INDS 120 World Religions
- a college course surveying the traditions of Hinduism, Buddhism,
Judaism, Christianity, and Islam, and introducing students to the terms
and classic theories of Religious Studies. You can take this course for credit during July 2014. See: http://www.fredonia.edu/summer/
It counts as a GenEd World Civilizations course for SUNY schools, and
may count for various requirements in Religious Studies or general
education at your school (contact your Registrar’s office if you’re
unsure). This series is being created Feb - June 2014, so more
screencasts are coming each week. Category Education


About This Website
youtube.com
A screencast lecture on Buddhist doctrines and philosophies.. Lecture three…
 That the passions are like burning
fire was the text of a sermon which the Buddha delivered to the Bhikkus
when he was staying in Gaya. This is what he said:
  “All things, O Bhikkus, are on fire. And what, O Priests, are all these things which are on fire?
 
“The eye, O Bhikkus, is on fire; forms are on fire;
eye-consciousness is on fire; impressions received by the eye are on
fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
“And with what are these on fire?”
“With the. fire of passion, say I, with the fire of hatred, with the
fire of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief and despair are they on fire.”
“The ear is on
fire; sounds are on fire; the nose is on fire; odours are on fire; the
tongue is on fire; tastes are on fire; the body is on fire; ideas are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by the mind, that also
is on fire.
“And with what are these on fire?”
“With the fire of passion, say I; with the fire of hatred; with the fire
of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief, and despair are they on fire.”
“Perceiving
this, O Bhikkus, the learned and noble [person] conceives an aversion.
And in conceiving this aversion, he becomes divested of passion, and by
the absence of passion he becomes free, and when he is free he becomes
aware that he is free.”
This the Buddha has made clear in a sermon delivered to the Bhikkus in which he said:
“Excited by greed (lobha), brothers, furious with anger (dosa),
blinded by delusion (moha), with mind overwhelmed, with mind enslaved,
men reflect upon their own misfortune, men reflect upon the misfortune
of others, men experience mental suffering and anguish.
 ”If,
however, greed, anger and delusion are done away [with], men reflect
neither upon their own misfortune nor on mental suffering and anguish.
 ”Thus, brothers, is Nibbana visible in this life and not merely
in the future–inviting, attractive, accessible to the wise disciple.”
- Dr B.R.Ambedkar in his BUDDHA AND HIS DHAMMA


at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India

through
http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University 
in
 111 CLASSICAL LANGUAGES


to

Do good.
Purify mind - Buddhas
and to Propagate TIPITAKA - BUDDHA AND HIS DHAMMA
Suttas word by word in Pali and all 111 Classical languages because


When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com


Complete Course on our Dhamma and Polity for the welfare, happiness and
peace of all Awakened Aboriginal Societies and for their Eternal Bliss
as Final Goal.
Will be publishing all the work in your esteemed site.

Meditate
throughout life for Welfare, Happiness and Peace in all postures of the
body including, sitting, standing, lying, walking, cycling, swimming,
performing martial arts, Tai Chi, Kung Fu, Karate, Kalari and so on.

Why because:

Buddha was asked, “What have you gained by Meditation?”
He replied “Nothing!”
“However, Buddha said, let me yell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”

https://www.youtube.com/watch?v=ckm1uIk70V0&t=332s

Sutta Class - Mn141 Sacca Vibhanga Sutta - “Explanation of the truths”

Santi Monastery
255 subscribers
Bhante Sujato gives a sutta class on Majjhima Nikaya 141, the Sacca
Vibhanga Sutta, in which Sariputta elaborates (vibhanga) on the four
noble truths (sacca).

For the first hour or so, due to a
question, Bhante Sujato goes into extensive detail on the evolution of
the Abhidhammas of the various traditions, which may well be more
interesting than the part of the class on the sutta itself.
Category
Education

http://www.buddha-vacana.org/su…/samyutta/maha/sn45-008.html
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Magga Saṃyutta

SN 45.8 (S v 2)

— A detailed explanation —

Here the Buddha defines precisely each factor of the eightfold noble path.

English

Thus I have heard:


On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s
grove, Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the
bhikkhus:

– Bhikkhus.

– Bhaddante promised the bhikkhus. The Bhagavā said:


– Bhikkhus, I will teach you and explain you in detail the ariya
aṭṭhaṅgika magga. Listen to it with thorough attention, I shall speak.

– Yes, Bhante, promised the bhikkhus. The Bhagavā said:


And what, bhikkhus, is the ariya aṭṭhaṅgika magga? It is just
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo,
sammāvāyāmo, sammāsati and sammāsamādhi.

And what, bhikkhus, is
sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of
dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of
dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.


And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus,
is sammāvācā? That, bhikkhus, which is abstaining from musāvādā,
abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.


And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is
abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.

And what,
bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammāvāyāma.

An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu

This is called, bhikkhus, sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a bhikkhu,

This is called, bhikkhus, sammāsamādhi.


About This Website
Poornima#Dhammachakra sutta#Buddha first sermon#Tamil poornima# Buddhist Poornima#Dhamma day

Murugaperumal Pramith
5 subscribers
Significance of Asala Poornima in July month. It is also known as
dhamma day which is celebrated whole Buddhist country. Buddha gave first
sermon to his first five followers (kondanna, Bhadiya, vappa, Mahanama
and Asaji)
Category
People & Blogs

http://www.buddha-vacana.org/su…/samyutta/maha/sn45-008.html
மரம் >> சுட்டா பினாகா >> ச ut ட்டா நிகியா >> மாக ச ut ்யூட்டா

எஸ்.என் 45.8 (எஸ் வி 2)

- ஒரு விரிவான விளக்கம் -

இங்கே புத்தர் எட்டு மடங்கு உன்னத பாதையின் ஒவ்வொரு காரணியையும் துல்லியமாக வரையறுக்கிறார்.

ஆங்கிலம்

இவ்வாறு நான் கேள்விப்பட்டேன்:

ஒரு சந்தர்ப்பத்தில், பகவா, ஜீட்டாவின் தோப்பு, அனதபீசிகாவின் பூங்காவில்,
சவத்தாவுக்கு அருகில் வசித்து வந்தார். {N} அங்கே, பகவான் பிக்குகளை
வணங்கினார்:

- பிக்குக்கள்.

- பதான்தே பிக்குக்களுக்கு வாக்குறுதி அளித்தார். பகவர் கூறினார்:

- பிக்குஸ், நான் உங்களுக்கு கற்பிப்பேன், அரிய அஹாகிகா மாகாவை விரிவாக
விளக்குகிறேன். அதை முழு கவனத்துடன் கேளுங்கள், நான் பேசுவேன்.

- ஆம், பாண்டே, பிக்குக்களுக்கு வாக்குறுதி அளித்தார். பகவர் கூறினார்:

என்ன, பிக்குஸ், அரியா அஹாகிகா மாகா? இது வெறும் சம்மதிஹி, சம்மசகாப்போ,
சம்மாவாசி, சம்மகமந்தோ, சம்மா-அஜோவோ, சம்மவாமியோ, சம்மசதி மற்றும்
சம்மசாதி.

என்ன, பிக்குஸ், சம்மதிஹி? அதாவது, துக்காவின் ñāṇa,
துக்க-சமுதாயாவின் ñāṇa, துக்க-நிரோதாவின் ñāṇa மற்றும்
துக்க-நிரோதா-காமினி பாசிபாதாவின் ñāṇa, இது பிக்குஸ், சம்மதி.

என்ன, பிக்குக்கள், சம்மசகப்பாக்கள்? அவை, பிக்குகள், அவை நெக்கம்மாவின்
சக்கப்பாக்கள், அபிபாதாவின் சக்கப்பாக்கள், அவிஹிசாவின் சாகப்பாக்கள், அவை
பிக்குக்கள், சம்மசகப்பாக்கள் என்று அழைக்கப்படுகின்றன.

என்ன,
பிக்குஸ், சம்மாவாசி? அதாவது, பிகுஸ், முசுவதிலிருந்து விலகுவது, பிசுயா
வேசிலிருந்து விலகுவது, ஃபாரூசா வேச்சிலிருந்து விலகுவது, மற்றும்
சம்பப்பால்பாவைத் தவிர்ப்பது, இது பிக்குஸ், சம்மாவாசி என்று
அழைக்கப்படுகிறது.

என்ன, பிக்குஸ், சம்மா-கம்மந்தா? அதாவது,
பிக்குபாக்கள், பத்திபாதாவைத் தவிர்ப்பது, ஆதிநாதனத்திலிருந்து விலகுவது,
அப்ரஹ்மகாரியாவிலிருந்து விலகுவது, அதாவது பிக்குக்கள், சம்ம-கம்மந்தா
என்று அழைக்கப்படுகிறது.

பிக்குஸ், சம்மா-அஜவா என்றால் என்ன? இங்கே,
பிக்குஸ், ஒரு உன்னத சீடர், தவறான வாழ்வாதாரத்தை கைவிட்டு, சரியான
வாழ்வாதாரத்தின் மூலம் தனது வாழ்க்கையை ஆதரிக்கிறார், இது பிக்குஸ்,
சம்மா-ஜவா என்று அழைக்கப்படுகிறது.

என்ன, பிக்குஸ், சம்மவ்யம்மா?
இங்கே, பிக்குஸ், ஒரு பிக்கு, தன்னிச்சையான பாபகா மற்றும் அகுசலா தம்மங்கள்
எழாமல் இருப்பதற்காக தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே
உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், தீவிரமாக தனது சிட்டாவைப்
பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அவர் எழுந்த பாபகா மற்றும்
அகுசலா தம்மங்களை கைவிடுவதற்காக தனது சாந்தாவை உருவாக்குகிறார், அவர்
தன்னைத்தானே உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், தீவிரமாக தனது
சிட்டாவைப் பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அழியாத குசலா
தம்மங்களின் எழுச்சிக்காக அவர் தனது சாந்தாவை உருவாக்குகிறார், அவர்
தன்னைத்தானே உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், அவரது சிட்டாவை
தீவிரமாகப் பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அவர் எழுந்த குசலா
தம்மங்களின் உறுதியான தன்மைக்காக, குழப்பம் இல்லாததால், அவற்றின்
அதிகரிப்பு, அவற்றின் வளர்ச்சி, சாகுபடி மற்றும் நிறைவு ஆகியவற்றிற்காக
அவர் தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே உழைக்கிறார், தனது
விரியாவை உற்சாகப்படுத்துகிறார், தீவிரமாக தனது சிட்டாவைப்
பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார். இது பிக்குஸ், சம்மவ்யம்மா என்று
அழைக்கப்படுகிறது.

ஒரு என்ன, பிக்குஸ், சம்மாசதி? இங்கே, பிக்குஸ், ஒரு பிக்கு

இது பிக்குஸ், சம்மாசதி என்று அழைக்கப்படுகிறது.

என்ன, பிக்குஸ், சம்மசமதி? இங்கே, பிக்குஸ், ஒரு பிக்கு,

இது பிக்குஸ், சம்மசாமதி என்று அழைக்கப்படுகிறது.


About This Website

https://www.youtube.com/watch?v=cwmn4TnxFag
Heart Sutra Sanskrit Buddhist chanting small

Sumedhbodhi Sakhare
3 subscribers
Category
People & Blogs

84) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ह्त्त्पः//www.बुद्ध-वचन.ओर्ग्/सुत्त/सम्युत्त/मह/स्न्45-008.ह्त्म्ल्
ट्रेए >> षुत्त Pइṭअक >> षṃयुत्त णिक्āय >> ंअग्ग षṃयुत्त

ष्ण् 45.8 (ष् व् 2)

— आ देतैलेद् एxप्लनतिओन् —

ःएरे थे Bउद्ध देfइनेस् प्रेचिसेल्य् एअच्ह् fअच्तोर् ओf थे एइघ्त्fओल्द् नोब्ले पथ्.

Eन्ग्लिस्ह्

ठुस् ई हवे हेअर्दः


Oन् ओने ओच्चसिओन्, थे Bहगव्ā wअस् द्wएल्लिन्ग् नेअर् ष्āवत्थ्ī, इन्
ञेत’स् ग्रोवे, आन्āथपिṇḍइक’स् पर्क्.{न्} ठेरे, थे Bहगव्ā अद्रेस्सेद् थे
भिक्खुसः

– Bहिक्खुस्.

– Bहद्दन्ते प्रोमिसेद् थे भिक्खुस्. ठे Bहगव्ā सैदः


– Bहिक्खुस्, ई wइल्ल् तेअच्ह् योउ अन्द् एxप्लैन् योउ इन् देतैल् थे अरिय
अṭṭहṅगिक मग्ग. Lइस्तेन् तो इत् wइथ् थोरोउघ् अत्तेन्तिओन्, ई स्हल्ल्
स्पेअक्.

– Yएस्, Bहन्ते, प्रोमिसेद् थे भिक्खुस्. ठे Bहगव्ā सैदः


आन्द् wहत्, भिक्खुस्, इस् थे अरिय अṭṭहṅगिक मग्ग? ईत् इस् जुस्त्
सम्म्āदिṭṭहि, सम्म्āसṅकप्पो, सम्म्āव्āच्ā, सम्म्āकम्मन्तो,
सम्म्ā-āज्īवो, सम्म्āव्āय्āमो, सम्म्āसति अन्द् सम्म्āसम्āधि.


आन्द् wहत्, भिक्खुस्, इस् सम्म्āदिṭṭहि? ठत्, भिक्खुस्, wहिच्ह् इस् थे
ñāṇअ ओf दुक्ख, थे ñāṇअ ओf दुक्ख-समुदय, थे ñāṇअ ओf दुक्ख-निरोध अन्द् थे
ñāṇअ ओf दुक्ख-निरोध-ग्āमिनि पṭइपद, थत् इस् चल्लेद्, भिक्खुस्,
सम्म्āदिṭṭहि.

आन्द् wहत्, भिक्खुस्, अरे सम्म्āसṅकप्पस्? ठोसे,
भिक्खुस्, wहिच्ह् अरे सṅकप्पस् ओf नेक्खम्म, सṅकप्पस् ओf अब्य्āप्āद,
सṅकप्पस् ओf अविहिṃस्ā, थोसे अरे चल्लेद्, भिक्खुस्, सम्म्āसṅकप्पस्.


आन्द् wहत्, भिक्खुस्, इस् सम्म्āव्āच्ā? ठत्, भिक्खुस्, wहिच्ह् इस्
अब्स्तैनिन्ग् fरोम् मुस्āव्āद्ā, अब्स्तैनिन्ग् fरोम् पिसुṇअ व्āच्ā,
अब्स्तैनिन्ग् fरोम् फरुस व्āच्ā, अन्द् अब्स्तैनिन्ग् fरोम् सम्फप्पल्āप,
थत् इस् चल्लेद्, भिक्खुस्, सम्म्āव्āच्ā.

आन्द् wहत्, भिक्खुस्,
इस् सम्म्ā-कम्मन्त? ठत्, भिक्खुस्, wहिच्ह् इस् अब्स्तैनिन्ग् fरोम्
प्āṇāतिप्āत , अब्स्तैनिन्ग् fरोम् अदिन्न्āद्āन, अब्स्तैनिन्ग् fरोम्
अब्रह्मचरिय, थत् इस् चल्लेद्, भिक्खुस्, सम्म्ā-कम्मन्त.

आन्द्
wहत्, भिक्खुस्, इस् सम्म्ā-āज्īव? ःएरे, भिक्खुस्, अ नोब्ले दिस्चिप्ले,
हविन्ग् अबन्दोन्नेद् wरोन्ग् लिवेलिहोओद्, सुप्पोर्त्स् हिस् लिfए ब्य्
रिघ्त् मेअन्स् ओf लिवेलिहोओद्, थत् इस् चल्लेद्, भिक्खुस्, सम्म्ā-āज्īव.


आन्द् wहत्, भिक्खुस्, इस् सम्म्āव्āय्āम? ःएरे, भिक्खुस्, अ भिक्खु
गेनेरतेस् हिस् च्हन्द fओर् थे नोन्-अरिसिन्ग् ओf उनरिसेन् प्āपक अन्द्
अकुसल धम्मस्, हे एxएर्त्स् हिम्सेल्f, रोउसेस् हिस् विरिय, अप्प्लिएस्
विगोरोउस्ल्य् हिस् चित्त अन्द् स्त्रिवेस्; हे गेनेरतेस् हिस् च्हन्द fओर्
थे fओर्सकिन्ग् ओf अरिसेन् प्āपक अन्द् अकुसल धम्मस्, हे एxएर्त्स्
हिम्सेल्f, रोउसेस् हिस् विरिय, अप्प्लिएस् विगोरोउस्ल्य् हिस् चित्त अन्द्
स्त्रिवेस्; हे गेनेरतेस् हिस् च्हन्द fओर् थे अरिसिन्ग् ओf उनरिसेन् कुसल
धम्मस्, हे एxएर्त्स् हिम्सेल्f, रोउसेस् हिस् विरिय, अप्प्लिएस्
विगोरोउस्ल्य् हिस् चित्त अन्द् स्त्रिवेस्; हे गेनेरतेस् हिस् च्हन्द fओर्
थे स्तेअद्fअस्त्नेस्स् ओf अरिसेन् कुसल धम्मस्, fओर् थेइर् अब्सेन्चे ओf
चोन्fउसिओन्, fओर् थेइर् इन्च्रेअसे, थेइर् देवेलोप्मेन्त्, थेइर्
चुल्तिवतिओन् अन्द् थेइर् चोम्प्लेतिओन्, हे एxएर्त्स् हिम्सेल्f, रोउसेस्
हिस् विरिय, अप्प्लिएस् विगोरोउस्ल्य् हिस् चित्त अन्द् स्त्रिवेस्. ठिस्
इस् चल्लेद्, भिक्खुस्, सम्म्āव्āय्āम.

आन् wहत्, भिक्खुस्, इस् सम्म्āसति? ःएरे, भिक्खुस्, अ भिक्खु

ठिस् इस् चल्लेद्, भिक्खुस्, सम्म्āसति.

आन्द् wहत्, भिक्खुस्, इस् सम्म्āसम्āधि? ःएरे, भिक्खुस्, अ भिक्खु,

ठिस् इस् चल्लेद्, भिक्खुस्, सम्म्āसम्āधि.


About This Website
youtube.com





https://www.youtube.com/watch?v=7LZEd3QbXZ8

SUAN MOKKH BANGKOK
Ajahn Amaro : « We Need to Talk about Nibbāna » (2019)

หอจดหมายเหตุพุทธทาส อินทปัญโญ -BIA-
33.9K subscribers
Dhamma talk with Q&A session offered by Venerable Ajahn Amaro,
abbot of Wat Amaravati in England, a monastery in the Thai forest
tradition of Ajahn Chah
https://www.amaravati.org

‘We Need to Talk about Nibbāna’
11th June, 2019 (18.00 - 19.30)
Meditation Hall
Buddhadāsa Indapañño Archives, Bangkok

[Q&A session starts at 52:30]

To download freely “The Island: An Anthology of the Buddha’s Teachings of Nibbāna” by Ajahn Pasanno & Ajahn Amaro:
https://www.amaravati.org/dhamma-book

For other teachings by Ajahn Amaro, please visit:
https://www.amaravati.org/speakers/aj
https://www.abhayagiri.org/talks/teac
http://www.bia.or.th/en/index.php/tea

About Ven. Ajahn Amaro (Phra Videsabuddhiguna):
Born in England in 1956, Ven. Amaro Bhikkhu received a BSc. in
Psychology and Physiology from the University of London. Spiritual
searching led him to Thailand, where he went to Wat Pah Nanachat, a
Forest Tradition monastery established for Western disciples of Thai
meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979.
Soon afterwards he returned to England and joined Ajahn Sumedho at the
newly established Chithurst Monastery. He resided for many years at
Amaravati Buddhist Monastery, making trips to California every year
during the 1990s.

In June 1996 he established Abhayagiri
Monastery in Redwood Valley, California, where he was co-Abbot with
Ajahn Pasanno until 2010. He then returned to Amaravati to become Abbot
of this large monastic community.

Ajahn Amaro has written a
number of books, including an account of an 830-mile trek from Chithurst
to Harnham Vihara called ‘Tudong: The Long Road North,’ republished in
the expanded book ‘Silent Rain.’ His other publications include ‘Small
Boat, Great Mountain’ (2003), ‘Rain on the Nile’ (2009) and ‘The Island:
An Anthology of the Buddha’s Teachings on Nibbana’ (2009) co-written
with Ajahn Pasanno, a guide to meditation called ‘Finding the Missing
Peace’ and other works dealing with various aspects of Buddhism.


In December 2015, along with Ajahn Pasanno, Ajahn Amaro was honoured by
the King Rama IX of Thailand with the ecclesiastical title ‘Chao Khun.’
Together with this honour he was given the name ‘Videsabuddhiguna.’

- - ❖ - -
Category
Education
License
Creative Commons Attribution license (reuse allowed)

§ 3. To Live in Nibbana is Dhamma

1. “Nothing can give real happiness as [can] Nibbana.” So said the Buddha.
2. Of all the doctrines taught by the Buddha, the doctrine of Nibbana is the most central one.
3. What is Nibbana? Nibbana as taught by the Buddha has a totally
different meaning and content than what has been given to it by his
predecessors.
4. By Nibbana they meant the salvation of the soul.
5. Thus there were four ways in which Nibbana was conceived of: (1)
Laukik (material, eat, drink and be merry type); (2) Yogic; (3)
Brahmanic, and (4) Upanishadic.
6. There was one common feature
of the Brahmanic and Upanishadic conceptions of Nibbana. They involved
the recognition of a soul as an independent entity–a theory which the
Buddha had denied. The Buddha had therefore no difficulty in rejecting
the Brahmanic and Upanishadic teaching of Nibbana.
7. The Laukik
conception of Nibbana was too materialistic to appeal to the Buddha. It
meant nothing but the satisfaction of man’s animal appetites. There was
nothing spiritual in it.
8. To accept such a conception of Nibbana the Buddha felt was a gross wrong that can be done to a human being.
9. For the satisfaction of appetites can result only in creating
more appetites. Such a way of life could bring no happiness, he thought.
On the contrary, such happiness was sure to bring more unhappiness.
10. The Yogic conception of Nibbana was a purely temporary state.
The happiness it brought was negative. It involved disassociation from
the world. It avoided pain but gave no happiness. Whatever happiness it
may be said to bring lasted as long as the yoga lasted. It was not
permanent. It was temporary.
11. The Buddha’s conception of Nibbana is quite different from that of his predecessors.
12. There are three ideas which underlie his conception of Nibbana.
13. Of these, the happiness of a sentient being as distinct from the salvation of the soul is one.
14. The second idea is the happiness of the sentient being in
Samsara while he is alive. But the idea of a soul and the salvation of
the soul after death are absolutely foreign to the Buddha’s conception
of Nibbana.
15. The third idea which underlies his conception of
Nibbana is the exercise of control over the flames of the passions
which are always on fire.
16. That the passions are like burning
fire was the text of a sermon which the Buddha delivered to the Bhikkus
when he was staying in Gaya. This is what he said:
17. “All things, O Bhikkus, are on fire. And what, O Priests, are all these things which are on fire?
18. “The eye, O Bhikkus, is on fire; forms are on fire;
eye-consciousness is on fire; impressions received by the eye are on
fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”
19. “And with what are these on fire?”
20.
“With the. fire of passion, say I, with the fire of hatred, with the
fire of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief and despair are they on fire.”
21. “The ear is on
fire; sounds are on fire; the nose is on fire; odours are on fire; the
tongue is on fire; tastes are on fire; the body is on fire; ideas are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by the mind, that also
is on fire.
22. “And with what are these on fire?”
23.
“With the fire of passion, say I; with the fire of hatred; with the fire
of infatuation; with birth, old age, death, sorrow, lamentation,
misery, grief, and despair are they on fire.”
24. “Perceiving
this, O Bhikkus, the learned and noble [person] conceives an aversion.
And in conceiving this aversion, he becomes divested of passion, and by
the absence of passion he becomes free, and when he is free he becomes
aware that he is free.”
25. How can Nibbana give happiness? That is the next question which calls for explanation.
26. The common notion is that man is unhappy because he is in want.
But this is not always true. Man is unhappy even though he is in the
midst of plenty.
27. Unhappiness is the result of greed, and greed is the bane of life of those who have, as well as of those who have not.
28. This the Buddha has made clear in a sermon delivered to the Bhikkus in which he said:
29. “Excited by greed (lobha), brothers, furious with anger (dosa),
blinded by delusion (moha), with mind overwhelmed, with mind enslaved,
men reflect upon their own misfortune, men reflect upon the misfortune
of others, men experience mental suffering and anguish.
30. “If,
however, greed, anger and delusion are done away [with], men reflect
neither upon their own misfortune nor on mental suffering and anguish.
31. “Thus, brothers, is Nibbana visible in this life and not merely
in the future–inviting, attractive, accessible to the wise disciple.”
32. Herein lies the explanation of what consumes man and makes him
unhappy. By using this analogy of burning fire to the working of human
passions, the Buddha has given the most forceful explanation for the
unhappiness of man.
33. What makes man unhappy is his falling a
prey to his passions. These passions are called fetters which prevent a
man from reaching the state of Nibbana. The moment he is free from the
sway of his passions–i.e., he learns to achieve Nibbana–man’s way to
happiness is open to him.
34. These passions, according to the Buddha’s analysis, fall under three groups.
35. First: that which refers to all degrees of craving or attachment–such as lust, infatuation, and greed (lobha).
36. Second: that which refers to all degrees of antipathy–hatred, anger, vexation, or repugnance (dosa).
37. Third: that which refers to all degrees of ignorance–delusion, dullness, and stupidity (moha or avidya).
38. The first and second fires relate to the emotions and [range]
over the whole scale of one’s attitudes and feelings towards other
beings, while the third fire relates to all ideas that are in any way
removed from the truth.
39. There are certain misunderstandings about the Buddha’s doctrine of Nibbana.
40. The word Nibbana etymologically means outblowing, extinguishing.
41. Taking hold of this root meaning of the word, critics have tried to make nonsense of the doctrine of Nibbana.
42. They hold that Nibbana means extinction of all human passions, which is equivalent to death.
43. They have by this means tried to throw ridicule over the doctrine of Nibbana.
44. That such is not the meaning of Nibbana is quite clear if one examines the language of the fire sermon.
45. The fire sermon does not say that life is burning and death is extinction. It says passions are on fire.
46. The fire sermon does not say that the passions must be extinguished completely. It says, do not add fuel to the flame.
47. Secondly, critics have failed to make a distinction between Nibbana and Parinibbana.
48. As the Udana says: “Parinibbana occurs when the body becomes
disintegrated, all perceptions become stopped, all sensations die away,
the activities cease and consciousness goes away. Thus Parinibbana means
complete extinction.”
49. Nibbana can never have this meaning.
Nibbana means enough control over passion so as to enable one to walk on
the path of righteousness. It was not intended to mean. anything more.
50. That Nibbana is another name for righteous life is made clear by the Buddha himself to Radha.
51. Once the venerable Radha came to the Exalted One. Having done
so, he saluted the Exalted One and sat down at one side. So seated, the
venerable Radha thus addressed the Exalted One: “Pray, Lord, what for
[=for what] is Nibbana?”
52. “Nibbana means release from passion,” replied the Lord.
53. “But Nibbana, Lord,–what is the aim of it?”
54. “Rooted in Nibbana, Radha, the righteous life is lived. Nibbana is its goal. Nibbana is its end.”
55. That Nibbana does not mean extinction is also made clear by Sariputta in the following sermon:
56. “Once the Blessed Lord was staying at Shravasti in Anathpindika’s Ashrama where Sariputta was also staying.
57. “The Lord, addressing the brethren, said, ‘Almsmen, be ye
partakers not of the world’s goods but of my doctrine; in my compassion
for you all I am anxious to ensure this.’
58. “Thus spoke the Lord, who thereupon rose and passed to his own cell.
59. “Sariputta remained behind, and the brethren asked him to explain what is Nibbana.
60. “Then Sariputta in reply to the brethren said, ‘ Brethren, know ye that greed is vile, and vile is resentment.
61. “‘To shed this greed and this resentment, there is the Middle
Way which gives us eyes to see and makes us know, leading us on to
peace, insight, enlightenment, and Nibbana.
62. “‘What is this
Middle Way? It is naught but the Noble Eightfold Path of right outlook,
right aims, right speech, right action, right means of livelihood, right
effort, right mindfulness, and right concentration; this, almsmen, is
the Middle Way.
63. “‘Yes, sirs: anger is vile and malevolence
is vile, envy and jealousy are vile, niggardliness and avarice are vile,
hypocrisy and deceit and arrogance are vile, inflation [=boastfulness]
is vile, and indolence is vile.
64. “‘For the shedding of
inflation and indolence there is the Middle Way–giving us eyes to see,
making us know, and leading us on to peace, insight, enlightenment.
65. “‘Nibbana–which is naught but that Noble Eightfold Path.’”
66. Thus spoke the revered Sariputta. Glad at heart, the almsmen rejoiced at what he had said:
67. That the idea underlying Nibbana is that it is the path of
righteousness. No one will mistake Nibbana for anything else.
68. Complete annihilation is one extreme, and Parinibbana is another extreme. Nibbana is the Middle Way.
69. So understood, all confusion about Nibbana will disappear.


About This Website
youtube.com
Dhamma talk with Q&A session offered by Venerable Ajahn Amaro, abbot…

Leave a Reply