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21 -27-3-2021 LESSON 3633 Buddha-Sasana-Refuge in the Dhamma
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 21 -27-3-2021 LESSON 3633 Buddha-Sasana-Refuge in the Dhamma

tipitaka pali canon (Theravada) ☸️


Refuge in the Dhamma
Dhamma is well expounded by the Blessed One, directly visible,
immediate, inviting one to come and see, applicable, to be personally
experienced by the wise. Well expounded is the teaching of the
Buddha,The Buddha spoke as follows about seeking an object of honor and
would be for the sake of fulfilling an unfulfilled aggregate of virtue
that I would honor, respect and dwell in dependence on another ascetic
or brahmin.”
then repeated his sentence with each of “concentration,” “wisdom,”
“liberation” and “knowledge and vision of liberation” replacing
“virtue.” In the absence of an ascetic or brahmin more worthy then
himself he then concluded with regard to his own practice:
“Let me then honor, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.”
religions have some form of doctrine or belief system, generally
providing a metaphysics, an account of the origin of the world, of
mankind or of a particular tribe, or of whatnot. The Dharma stands out
in its enormous sophistication and its emphasis on the mind rather than
on external forces. It deals with the human dilemma, existential crisis,
anguish, suffering and dissatisfaction, delusion, harmfulness,
meaninglessness and the rest, as human problems with human causes that
arise in human minds, and as problems that require human solutions. The
Dhamma provides a program whereby the mind is tuned, honed, sharpened,
tempered, straightened, turned and distilled into an instrument of
virtue, serenity and wisdom. The Dhamma itself is among the greatest
products of the human mind, as skillfully articulated by the Buddha. It
is on the basis of trust in the Triple Gem that we begin to study,
practice, develop and gain insight through the teachings of the Buddha.
As the Buddha states, “… when someone going for refuge to the Buddha,
Dhamma and Sangha sees, with right insight, the four Noble Truths:
suffering, the arising of suffering, the overcoming of suffering and the
Eightfold Path leading to the ending of suffering, then this is the
secure refuge; this is the supreme refuge. By going to such a refuge one
is released from all suffering.
Dhamma also stands out in its empirical quality, “come and see,” in
Pali, ehipassiko. The Dharma points almost entirely to what can be
verified in our direct experience, or instructs us in ways to move the
mind into certain experiences. Many in the West are inspired to trust in
the Dharma in the first place upon learning of this refreshing
see-for-yourself quality of the Dhamma.
caution is, however, in order, lest one think this entails that we
should trust our own experience above all. In fact, for the Buddha the
typical “uninstructed worldling” is astonishingly deluded and the Dharma
quite “against the stream” from his perspective. We get hopelessly
confused in trying to see, much less interpret, our own experience. For
this reason the Buddha, in the famous Kālāma Sutta, warns us not to
base one’s understanding on one’s own thinking:
Kālāmas, do not go by … logical reasoning, by inferential
reasoning, by reasoned cogitation, by the acceptance of a view after
pondering it, …”
fact, when the Buddha says “Come” he is shouting down to us flatlanders
from the mountaintop. To arrive at his vantage point we need to
scramble up hills, struggle through brambles and ford rivers. When the
Buddha says “See” we need to focus our eyes intently in the right
direction to barely make out what the Buddha sees with great clarity of
vision. In order to be willing to do all of this we have to establish
from the beginning great trust that the Buddha knew what he was talking
about. This is Refuge. What else would induce us to make the difficult
climb up the mountain? Investigation and personal verification are
necessary parts of following the Dhammic Path but they take time and
effort before we can say, “I have come and now I see.” Until then trust
is essential. “Come” is trust, and “see” is verification.
instance, the Buddha taught that craving is the origin of suffering
(the Second Noble Truth). At first this may seem, at least to some, an
abstract proposition which we must ponder and try our darnedest to match
up with observation. The most likely early outcome is to dismiss this
proposition as simply mistaken. It seems pretty clear to us, for
instance, that buying that snazzy shirt we so want, would make us
exceedingly dashing and that that would lead to improved prospects for
romance and other forms of social and perhaps even business success.
Therefore, we conclude, craving clearly leads not to suffering but to
happiness. However, Refuge entails instead that we decide to trust the
Buddha before our own premature cogitation about our own experiences.
Eventually through years of examination, on and off the cushion, we
might discover that the Second Noble Truth is not an abstraction at all;
it is something that bites us on the nose over and over all day every
day. We begin to notice that as soon as craving comes up the suffering
is right behind it. As soon as we have to have that shirt there is
stress and anxiety, unmistakenly. We might discover we had been living
in a world of incessant suffering, a world aflame, all along but not
noticing it.
brief, without Refuge in the Dhamma we would never have scrambled to
the mountaintop. We’ve already taken refuge implicitly, but in many
faulty, non- Buddhist ideas and habits taught to us from a young age, or
absorbed through too much TV, and we are bound to cling to those until
we take Refuge in the Dharma, naively misperceiving them for products of
our own “free” thinking. As the contemplation at the beginning of this
subchapter states, it is the wise who realize for themselves. The
Japanese Zen master Shohaku Okumura in a similar vein once said of Zen
meditation, “It takes a lot of faith to do zazen. Otherwise nobody would
do something so stupid.”
Ajahn Brahm - Vesak Day Session 1: Explaining the Refuge and Dhamma Talk
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Our spiritual advisor is Ajahn Brahm, the Abbot of Bodhinyana Monastery located in Western Australia.
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Ajahn Brahm - Vesak Day Session 1: Explaining the Refuge and Dhamma Talk
28th March, 2021/ Sunday
Venue: Maha Bodhi Society
14, Kalidasa Road, Gandhinagar, Bengaluru-560009
9.00 am
Acharya Puja at Bada Bhanteji statue, Bodhi Vandana & Stupa Vandana

9.30 am
Buddha Vandana, ParittaChanting, Administring Tisarana, Atthasila and
Pancasila, Meditation & Dhamma talk

Chief Guest

Ven.Bhanddanta Gyaneshwar Mahathera

- Chief Abbot, Myanmar Buddhist Monastery, Kushinagar,
Maharattha Guru, Agga Mahapandita,,Agga Maha Sadhamma Jotikadhaja
President - Kushina Bhikkhu Sangha, Kushinagar

Presided by
Venerable Kasasapa Mahathera,
President Maha Bodhi Society, Bengaluru

11.00 am
Offering of the Buddha Vihara
by Ashoka Dhammaduta Buddhist Sciety, Kolar Goldfields

Release of Books
Life of Buddha
Daily Dhamma Reflections
9Chanting for Cultivating Mind and Peace in Life)
Daily Puja Manual (in Hindi)
Dhammapada (in Kannada)
This is the Path by Most Ven.Ajahn Dtun (Kannada Translation)
Boudha Nithyacharanagalu

11;10 am : Blessing by Venerable monks
11:15 am : Sangha Dana (Offering lunch to the Sangha)
12.15 : Lunch to Lay Devotees

1:00 pm
Video Show Buddhadasa
A Humble Servant at The Lotus Feet of Lord Buddha
(A Documentary of the life of Most Ven Acharya Buddharakkhita
Monks of Maha Bodhi Society, Bengaluru
4.00 pm  : Tea Break

6.00 pm
Chanting & Meditation under Maha Bodhi Tree
At Mahabodhi Loka Shanti Buddha Vihara, Bengaluru
Followed by
Dipa Puja (Offering of Lights)

Led by
Ven Kassapa Mahatera
President, Maha Bodhi Society, Bengaluru

7.00 pm
Punnanumodana -Dedication of Merit

You are welcome to contribute and be part of this meritorious program


Bhaddant Gyaneshwar
Bhaddant Gyaneshwar
Sayadaw Mahawira, with donation from Rakhine Merchant U Kyi Zayi (Khee
Zarhee) of Calcutta, purchased a plot of land in 1990, and built the

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