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02/17/22
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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𝓛𝓔𝓢𝓢𝓞𝓝 4349 Fri 18 Feb 2022
DO GOOD
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Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org
sarvajan.ambedkar.org
944926443
White Home
An 18ft Dia Mindful Meditation Lab
668, 5A Main Road, 8th Cross, HAL III Stage,
Punya Bhumi Bengaluru
Magadhi Karnataka
Awakened Universe
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
With a humble request to be your working partner to share
All Aboriginal Awakened Societies of the world to Thunder ” Hum Prapanch Prabuddha Prapanchmay
karunge.” We will make the whole world Awakened Universe.
karunge.” We will make the whole world Awakened Universe.
Lesson on the meaning of Nirvana and salvation in Buddhism.
CULASUNNATTA SUTTA
{of the Buddha} [Voidness] {The Quintessence of Buddhism} {Seven Steps to Nirvana}
The Sutta (121)
1. Thus I heard: On one occasion the Blessed One was living at Savatthi in the Eastern Park, the Palace of Migara’s Mother.
2.
Then when it was evening, the venerable Ananda rose from retreat, and
he went to the Blessed One, and after paying homage to him, he sat down
at one side. When he had done so, he said to the Blessed One:
Then when it was evening, the venerable Ananda rose from retreat, and
he went to the Blessed One, and after paying homage to him, he sat down
at one side. When he had done so, he said to the Blessed One:
3.
‘Venerable sir, once the Blessed One was living in the Sakyan country.
There is a town of the Sakyans called Nagaraka; there I heard and learnt
this from the Blessed One’s own lips: “Now I abide much in the voiding,
Ananda.” Venerable sir, was this well heard by me, well apprehended,
well attended to and well remembered?’ ‘Certainly, Ananda, that was well
heard by you, well apprehended, well attended to and well remembered.
As formerly, so now too, I abide much in the void abiding.
‘Venerable sir, once the Blessed One was living in the Sakyan country.
There is a town of the Sakyans called Nagaraka; there I heard and learnt
this from the Blessed One’s own lips: “Now I abide much in the voiding,
Ananda.” Venerable sir, was this well heard by me, well apprehended,
well attended to and well remembered?’ ‘Certainly, Ananda, that was well
heard by you, well apprehended, well attended to and well remembered.
As formerly, so now too, I abide much in the void abiding.
4.
‘Ananda, just as the Palace of Migara’s Mother is void of elephants,
cattle, horses and mares, void of gold and silver, void of the
forgathering of women and men, and there is (present) only this
non-voidness, that is to say, the single state (of non-voidness)
dependent on (the presence of) the community of bhikkhus; so too,
without giving attention to perception of village, without giving
attention to perception of man, a bhikkhu gives attention to the single
state (of non-voidness) dependent on (the presence of) perception of
forest. His mind enters into that perception of forest and acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of village are not present
here, disturbances that would be present on perception of man are not
present here, and only this measure of disturbance is present, that is
to say, the single state (of non-voidness) dependent on (the presence
of) perception of forest.” He understands: “This field of perception is
void of perception of village.” He understands: “This field of
perception is void of perception of man.”, (and he understands): “There
is (present) only this non-voidness, that is to say, the single state
(of non-voidness) dependent on (the presence of) perception of forest.”
So he sees it as void of what is not there, but of what remains there he
understands: “There is that still present there.” Now this has been for
him an alighting upon voidness that accords with what actually is,
without perversion of meaning and is pure.
‘Ananda, just as the Palace of Migara’s Mother is void of elephants,
cattle, horses and mares, void of gold and silver, void of the
forgathering of women and men, and there is (present) only this
non-voidness, that is to say, the single state (of non-voidness)
dependent on (the presence of) the community of bhikkhus; so too,
without giving attention to perception of village, without giving
attention to perception of man, a bhikkhu gives attention to the single
state (of non-voidness) dependent on (the presence of) perception of
forest. His mind enters into that perception of forest and acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of village are not present
here, disturbances that would be present on perception of man are not
present here, and only this measure of disturbance is present, that is
to say, the single state (of non-voidness) dependent on (the presence
of) perception of forest.” He understands: “This field of perception is
void of perception of village.” He understands: “This field of
perception is void of perception of man.”, (and he understands): “There
is (present) only this non-voidness, that is to say, the single state
(of non-voidness) dependent on (the presence of) perception of forest.”
So he sees it as void of what is not there, but of what remains there he
understands: “There is that still present there.” Now this has been for
him an alighting upon voidness that accords with what actually is,
without perversion of meaning and is pure.
5.
‘Again, Ananda, without giving attention to perception of man, without
giving attention to perception of forest, a bhikkhu gives attention to
the single state (of non-voidness) dependent on (the presence of)
perception of earth. His mind enters into that perception of earth and
acquires confidence, steadiness and decision. Just as though a bull’s
hide were freed from folds by stretching it with a hundred pegs, so too,
without giving attention to all the ridges and hollows, the river
ravines, the tracts of stumps and thorns, the rocky inequalities, on
this earth, a bhikkhu gives attention to the single state (of
non-voidness) dependent on (the presence of) perception of earth. His
mind enters into the perception of earth and acquires confidence,
steadiness and decision. He understands thus: “Disturbances that would
have been present dependent on perception of man are not present here,
disturbances that would be present dependent on perception of forest are
not present here, and only this measure of disturbance is present, that
is to say, the single state (of non-voidness) dependent on (the
presence of) perception of earth.” He understands: “This field of
perception is void of perception of man.” He understands: “This field of
perception is void of perception of forest.”, (and he understands):
“There is (present) only this non-voidness, that is to say, the single
state (of non-voidness) dependent on (the presence of) perception of
earth.” So he sees it as void of what is not there, but of what remains
there he understands: “There is that still present there.” Now this too
has been for him an alighting upon voidness, that accords with what
actually is, without perversion of meaning, and is pure.
‘Again, Ananda, without giving attention to perception of man, without
giving attention to perception of forest, a bhikkhu gives attention to
the single state (of non-voidness) dependent on (the presence of)
perception of earth. His mind enters into that perception of earth and
acquires confidence, steadiness and decision. Just as though a bull’s
hide were freed from folds by stretching it with a hundred pegs, so too,
without giving attention to all the ridges and hollows, the river
ravines, the tracts of stumps and thorns, the rocky inequalities, on
this earth, a bhikkhu gives attention to the single state (of
non-voidness) dependent on (the presence of) perception of earth. His
mind enters into the perception of earth and acquires confidence,
steadiness and decision. He understands thus: “Disturbances that would
have been present dependent on perception of man are not present here,
disturbances that would be present dependent on perception of forest are
not present here, and only this measure of disturbance is present, that
is to say, the single state (of non-voidness) dependent on (the
presence of) perception of earth.” He understands: “This field of
perception is void of perception of man.” He understands: “This field of
perception is void of perception of forest.”, (and he understands):
“There is (present) only this non-voidness, that is to say, the single
state (of non-voidness) dependent on (the presence of) perception of
earth.” So he sees it as void of what is not there, but of what remains
there he understands: “There is that still present there.” Now this too
has been for him an alighting upon voidness, that accords with what
actually is, without perversion of meaning, and is pure.
6.
‘Again, Ananda, without giving attention to perception of forest,
without giving attention to perception of earth, a bhikkhu gives
attention to the single state (of non-voidness) dependent on (the
presence of) perception of the base consisting of infinite space. His
mind enters into that perception of the base consisting of infinite
space and acquires confidence, steadiness and decision. He understands
thus: “Disturbances that would be present dependent on perception of
forest are not present here, disturbances that would be present on
perception of earth are not present here, and only this measure of
disturbance is present, that is to say, the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite space.” He understands: “This field of perception
is void of perception of forest.” He understands: “This field of
perception is void of perception of earth.” , (and he understands:)
“There is (present) only this non-voidness, that is to say, the single
state (of non-voidness) dependent on (the presence of) perception of the
base consisting of infinite space.” So he sees it as void of what is
not there, but of what remains there he understands: “There is that
still present there.” Now this too has been for him an alighting upon
voidness that accords with what actually is, without perversion of
meaning and is pure.
‘Again, Ananda, without giving attention to perception of forest,
without giving attention to perception of earth, a bhikkhu gives
attention to the single state (of non-voidness) dependent on (the
presence of) perception of the base consisting of infinite space. His
mind enters into that perception of the base consisting of infinite
space and acquires confidence, steadiness and decision. He understands
thus: “Disturbances that would be present dependent on perception of
forest are not present here, disturbances that would be present on
perception of earth are not present here, and only this measure of
disturbance is present, that is to say, the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite space.” He understands: “This field of perception
is void of perception of forest.” He understands: “This field of
perception is void of perception of earth.” , (and he understands:)
“There is (present) only this non-voidness, that is to say, the single
state (of non-voidness) dependent on (the presence of) perception of the
base consisting of infinite space.” So he sees it as void of what is
not there, but of what remains there he understands: “There is that
still present there.” Now this too has been for him an alighting upon
voidness that accords with what actually is, without perversion of
meaning and is pure.
7.
‘Again, Ananda, without giving attention to perception of earth,
without giving attention to perception of the base consisting of
infinite space, a bhikkhu gives attention to the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite consciousness. His mind enters into the
perception of the base consisting of infinite consciousness and acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of earth are not present
here, disturbances that would be present dependent on perception of the
base consisting of infinite space are not present here, and only this
measure of disturbance is present, that is to say, the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite consciousness.” He understands: “This field of
perception is void of perception of earth.” He understands: “This field
of perception is void of perception of the base consisting of infinite
space”, (and he understands): “There is (present) only this
non-voidness, that is to say, the single state (of non-voidness)
dependent on (the presence of) perception of the base consisting of
infinite consciousness.” So he sees it as void of what is not there, but
of what remains there he understands: “There is that still present
there.” Now this too has been for him an alighting upon voidness that
accords with what actually is, without perversion of meaning, and is
pure.
‘Again, Ananda, without giving attention to perception of earth,
without giving attention to perception of the base consisting of
infinite space, a bhikkhu gives attention to the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite consciousness. His mind enters into the
perception of the base consisting of infinite consciousness and acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of earth are not present
here, disturbances that would be present dependent on perception of the
base consisting of infinite space are not present here, and only this
measure of disturbance is present, that is to say, the single state (of
non-voidness) dependent on (the presence of) perception of the base
consisting of infinite consciousness.” He understands: “This field of
perception is void of perception of earth.” He understands: “This field
of perception is void of perception of the base consisting of infinite
space”, (and he understands): “There is (present) only this
non-voidness, that is to say, the single state (of non-voidness)
dependent on (the presence of) perception of the base consisting of
infinite consciousness.” So he sees it as void of what is not there, but
of what remains there he understands: “There is that still present
there.” Now this too has been for him an alighting upon voidness that
accords with what actually is, without perversion of meaning, and is
pure.
8.
‘Again, Ananda, without giving attention to perception of the base
consisting of infinite space, without giving attention to perception of
the base consisting of infinite consciousness, a bhikkhu gives attention
to the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness. His mind enters into
the perception of the base consisting of nothingness and he acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of the base of infinite
space are not present here, disturbances that would be present dependent
on perception of the base of infinite consciousness are not present
here, and only this measure of disturbance is present, that is to say,
the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness.” He understands: “This
field of perception is void of perception of the base consisting of
infinite space.”, and he understands: “This field of perception is void
of perception of the base consisting of infinite consciousness.”, (and
he understands): “There is (present) only this non-voidness, that is to
say, the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness.” So he sees it as void
of what is not there, but of what remains there he understands: “There
is that still present there.” Now this too has been for him an alighting
upon voidness that accords with what is, without perversion of meaning
and is pure.
‘Again, Ananda, without giving attention to perception of the base
consisting of infinite space, without giving attention to perception of
the base consisting of infinite consciousness, a bhikkhu gives attention
to the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness. His mind enters into
the perception of the base consisting of nothingness and he acquires
confidence, steadiness and decision. He understands thus: “Disturbances
that would be present dependent on perception of the base of infinite
space are not present here, disturbances that would be present dependent
on perception of the base of infinite consciousness are not present
here, and only this measure of disturbance is present, that is to say,
the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness.” He understands: “This
field of perception is void of perception of the base consisting of
infinite space.”, and he understands: “This field of perception is void
of perception of the base consisting of infinite consciousness.”, (and
he understands): “There is (present) only this non-voidness, that is to
say, the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of nothingness.” So he sees it as void
of what is not there, but of what remains there he understands: “There
is that still present there.” Now this too has been for him an alighting
upon voidness that accords with what is, without perversion of meaning
and is pure.
9.
‘Again, Ananda, without giving attention to perception of the base
consisting of infinite consciousness, without giving attention to
perception of the base consisting of nothingness, a bhikkhu gives
attention to the single state (of non-voidness) dependent on (the
presence of) perception of the base consisting of
neither-perception-nor-non-perception. His mind enters into the
perception of the base consisting of
neither-perception-nor-non- perception and acquires confidence,
steadiness and decision. He understands thus: “Disturbances that would
be present dependent on the perception of the base consisting of
infinite consciousness are not present here, disturbances that would
present dependent on the perception of the base consisting of
nothingness are not present here, and only this measure of disturbance
is present, that is to say, the single state (of non-voidness) dependent
on (the presence of) perception of the base consisting of
neither-perception-nor-non- perception.” He understands: “This field of
perception is void of perception of the base consisting of infinite
consciousness.” He understands: “This field of perception is void of
perception of the base consisting of nothingness.”, (and he
understands): “There is (present) only this non-voidness, that is to
say, the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of
neither-perception-nor-non- perception.” So he sees it as void of what is
not there, but of what remains there he understands: “There is that
still present there.” Now this too has been for him an alighting upon
voidness, that accords with what actually is, without perversion of
meaning and is pure.
‘Again, Ananda, without giving attention to perception of the base
consisting of infinite consciousness, without giving attention to
perception of the base consisting of nothingness, a bhikkhu gives
attention to the single state (of non-voidness) dependent on (the
presence of) perception of the base consisting of
neither-perception-nor-non-
perception of the base consisting of
neither-perception-nor-non-
steadiness and decision. He understands thus: “Disturbances that would
be present dependent on the perception of the base consisting of
infinite consciousness are not present here, disturbances that would
present dependent on the perception of the base consisting of
nothingness are not present here, and only this measure of disturbance
is present, that is to say, the single state (of non-voidness) dependent
on (the presence of) perception of the base consisting of
neither-perception-nor-non-
perception is void of perception of the base consisting of infinite
consciousness.” He understands: “This field of perception is void of
perception of the base consisting of nothingness.”, (and he
understands): “There is (present) only this non-voidness, that is to
say, the single state (of non-voidness) dependent on (the presence of)
perception of the base consisting of
neither-perception-nor-non-
not there, but of what remains there he understands: “There is that
still present there.” Now this too has been for him an alighting upon
voidness, that accords with what actually is, without perversion of
meaning and is pure.
10.
‘Again, Ananda, without giving attention to perception of the base
consisting of nothingness, without giving attention to perception of the
base consisting of neither-perception-nor-non-perception, a bhikkhu
gives attention to the single state (of non-voidness) dependent on (the
presence of) the signless concentration of mind. His mind enters into
the signless concentration of mind and acquires confidence, steadiness
and decision. He understands thus: “Disturbances that would be present
dependent on the perception of the base consisting of nothingness are
not present here, disturbances that would be present dependent on the
perception of the base consisting of
neither-perception-nor-non- perception are not present here, and only
this measure of disturbance is present, that is to say, that
(disturbance) which has life as its condition dependent on the presence
of this body with its six bases.” He understands: “This field of
perception is void of perception of the base consisting of nothingness.”
He understands: “This field of perception is void of perception of the
base consisting of neither-perception-nor-non- perception.”, (and he
understands): “There is (present) only this non-voidness, that is to
say, that (non-voidness) with life as its condition dependent on this
body with its six bases.” So he sees it as void of what is not there,
but of what remains there he understands: “There is that still present
there.” Now this too has been for him an alighting upon voidness, that
accords with what actually is, without perversion of meaning and is
pure.
‘Again, Ananda, without giving attention to perception of the base
consisting of nothingness, without giving attention to perception of the
base consisting of neither-perception-nor-non-
gives attention to the single state (of non-voidness) dependent on (the
presence of) the signless concentration of mind. His mind enters into
the signless concentration of mind and acquires confidence, steadiness
and decision. He understands thus: “Disturbances that would be present
dependent on the perception of the base consisting of nothingness are
not present here, disturbances that would be present dependent on the
perception of the base consisting of
neither-perception-nor-non-
this measure of disturbance is present, that is to say, that
(disturbance) which has life as its condition dependent on the presence
of this body with its six bases.” He understands: “This field of
perception is void of perception of the base consisting of nothingness.”
He understands: “This field of perception is void of perception of the
base consisting of neither-perception-nor-non-
understands): “There is (present) only this non-voidness, that is to
say, that (non-voidness) with life as its condition dependent on this
body with its six bases.” So he sees it as void of what is not there,
but of what remains there he understands: “There is that still present
there.” Now this too has been for him an alighting upon voidness, that
accords with what actually is, without perversion of meaning and is
pure.
11.
‘Again, Ananda, without giving attention to perception of the base
consisting of nothingness, without giving attention to perception of the
base consisting of neither-perception-nor-non-perception, a bhikkhu
gives attention to the single state (of non-voidness) dependent on (the
presence of) the signless concentration of mind. His mind enters into
the signless concentration of mind and acquires confidence, steadiness
and decision. He understands thus: “This signless concentration of mind
is conditioned and mentally produced.” He understands: “Whatever is
conditioned and mentally produced is impermanent and liable to
cessation.” When he knows and sees thus, his mind is liberated from the
taint of sensual desire, from the taint of being, from the taint of
ignorance. When liberated there comes the knowledge “It is liberated”.
He understands: “Birth is exhausted, the life divine has been lived out,
what was to be done is done, there is no more of this to come.” He
understands thus: “Disturbances that would be present dependent on the
taint of sensual desire are not present here, disturbances that would be
present dependent on the taint of being are not present here,
disturbances that would be present dependent on the taint of ignorance
are not present here, and only this measure of disturbance is present,
that is to say, that (non-voidness) with life as its condition dependent
on (the presence of) this body with its six bases.” He understands:
“This field of perception is void of the taint of sensual desire.” He
understands: “This field of perception is void of the taint of being.”
He understands: “This field of perception is void of the taint of
ignorance.”, (and he understands): “There is (present) only this
non-voidness, that is to say, that (non-voidness) with life as its
condition dependent on (the presence of) this body with its six bases.”
So he sees it as void of what is not there, but of what remains there he
understands: “There is that still present there.” Now this has been for
him an alighting upon voidness that accords with what actually is,
without perversion of meaning, is pure and is unsurpassed by any other.
‘Again, Ananda, without giving attention to perception of the base
consisting of nothingness, without giving attention to perception of the
base consisting of neither-perception-nor-non-
gives attention to the single state (of non-voidness) dependent on (the
presence of) the signless concentration of mind. His mind enters into
the signless concentration of mind and acquires confidence, steadiness
and decision. He understands thus: “This signless concentration of mind
is conditioned and mentally produced.” He understands: “Whatever is
conditioned and mentally produced is impermanent and liable to
cessation.” When he knows and sees thus, his mind is liberated from the
taint of sensual desire, from the taint of being, from the taint of
ignorance. When liberated there comes the knowledge “It is liberated”.
He understands: “Birth is exhausted, the life divine has been lived out,
what was to be done is done, there is no more of this to come.” He
understands thus: “Disturbances that would be present dependent on the
taint of sensual desire are not present here, disturbances that would be
present dependent on the taint of being are not present here,
disturbances that would be present dependent on the taint of ignorance
are not present here, and only this measure of disturbance is present,
that is to say, that (non-voidness) with life as its condition dependent
on (the presence of) this body with its six bases.” He understands:
“This field of perception is void of the taint of sensual desire.” He
understands: “This field of perception is void of the taint of being.”
He understands: “This field of perception is void of the taint of
ignorance.”, (and he understands): “There is (present) only this
non-voidness, that is to say, that (non-voidness) with life as its
condition dependent on (the presence of) this body with its six bases.”
So he sees it as void of what is not there, but of what remains there he
understands: “There is that still present there.” Now this has been for
him an alighting upon voidness that accords with what actually is,
without perversion of meaning, is pure and is unsurpassed by any other.
12.
‘Whatever monks or divines in the past have entered upon and abode in a
voidness that was purified and unsurpassed by any other, they have all
of them entered upon and abode in this voidness that is pure and
unsurpassed by any other.
‘Whatever monks or divines in the past have entered upon and abode in a
voidness that was purified and unsurpassed by any other, they have all
of them entered upon and abode in this voidness that is pure and
unsurpassed by any other.
_____’Whatever
monks and divines in the future will enter upon and abide in a voidness
that will be purified and unsurpassed by any other, they will all of
them enter upon and abide in this voidness that is pure and unsurpassed
by any other.
monks and divines in the future will enter upon and abide in a voidness
that will be purified and unsurpassed by any other, they will all of
them enter upon and abide in this voidness that is pure and unsurpassed
by any other.
_____’Whatever
monks and divines in the present enter upon and abide in a voidness
that is purified and unsurpassed by any other, they all of them will
enter upon and abide in this voidness that is pure and unsurpassed by
any other.
monks and divines in the present enter upon and abide in a voidness
that is purified and unsurpassed by any other, they all of them will
enter upon and abide in this voidness that is pure and unsurpassed by
any other.
_____’Therefore,
Ananda, you should train thus: “We will enter upon and abide in the
voidness that is pure and unsurpassed by any other.”‘
Ananda, you should train thus: “We will enter upon and abide in the
voidness that is pure and unsurpassed by any other.”‘
______That is what the Blessed One said. The venerable Ananda was satisfied, and he delighted in the Blessed One’s words.
From: “A Treasury of the Buddha’s Words” (Discourses from the Middle Collection);
…translated by Ven. Nyanamoli Thera;
…edited and arranged by Phra Khantipalo, Wat Bovoranives Vihara, Bangkok, Thailand
(C)(circle C)(copyright) Mahamakut Rajavidyalaya Press; 287 Phra Sumeru Road; Bangkok 2, Thailand; 1977
cf. Visuddhimagga, Chapter 10; (The Path Of Purification, (Aruppa-Niddesa)); Buddhaghosa; an @ A.D.350 Commentary
cf. Dharmanet;other Bhuddist works on the Web
youtube.com
Nirvana Enlightenment and Buddhist Salvation
Lesson on the meaning of Nirvana and salvation in Buddhism.l
“Every morning we are born again. What we do today is what matters most.”
— Buddha
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“Mind is everything. What we think, we become.”
— Buddha
Buddha-like 佛系 - GIPHY Clips
Buddha-like youngsters
Go
forth, o bhikkhus, for the good of the many, for the happiness of the
many, out of compassion for the world, for the benefit, for the good,
for the happiness of gods and men. Let not two go by one way. Preach the
doctrine that is beautiful in its beginning, beautiful in its middle,
and beautiful in its ending. Declare the holy life in its purity,
completely both in the spirit and the letter. ~ Mahavagga, Vinaya
Pitaka.
forth, o bhikkhus, for the good of the many, for the happiness of the
many, out of compassion for the world, for the benefit, for the good,
for the happiness of gods and men. Let not two go by one way. Preach the
doctrine that is beautiful in its beginning, beautiful in its middle,
and beautiful in its ending. Declare the holy life in its purity,
completely both in the spirit and the letter. ~ Mahavagga, Vinaya
Pitaka.
“The trouble is, you think you have time.”
— Buddha
— Buddha
“There is no path to happiness: happiness is the path.”
— Buddha
“Every morning we are born again. What we do today is what matters most.”
— Buddha
— Buddha
“Remember that the only constant in life is change.”
— Buddha
“You yourself, as much as anybody in the entire universe, deserve your love and affection.”
— Buddha
— Buddha
“Nothing ever exists entirely alone; everything is in relation to everything else.”
— Buddha
“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”
— Buddha
— Buddha
“Nothing can harm you as much as your own thoughts unguarded.”
— Buddha
“True love is born from understanding.”
— Buddha
“Holding onto anger is like drinking poison and expecting the other person to die.”
— Buddha
“You will not be punished for your anger; you will be punished by your anger.”
— Buddha
“Doubt everything. Find your own light.”
— Buddha
— Buddha
— Buddha
“The greatest prayer is patience.”
— Buddha
“Attachment leads to suffering.”
— Buddha
— Buddha
— Buddha
— Buddha
“If your compassion does not include yourself, it is incomplete.”
— Buddha
“As you walk and eat and travel, be where you are. Otherwise you will miss most of your life.”
— Buddha
— Buddha
“Happiness comes when your work and words are of benefit to others.”
— Buddha
“Serenity comes when you trade expectations for acceptance.”
— Buddha
“Work out your own salvation. Do not depend on others.”
— Buddha
— Buddha
— Buddha
“The fool who thinks he is wise is just a fool. The fool who knows he is a fool is wise indeed.”
— Buddha
“If you truly loved yourself, you could never hurt another.”
— Buddha
. “Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.”
— Buddha
“All human unhappiness comes from not facing reality squarely, exactly as it is.”
— Buddha
“You can only lose what you cling to.”
— Buddha
“The root of suffering is attachment.”
— Buddha
. “Your purpose in life is to find your purpose and give your whole heart and soul to it.”
— Buddha
— Buddha
“The trouble is, you think you have time.”
— Buddha
“You throw thorns, falling in my silence they become flowers.”
— Buddha
“Do not look for a sanctuary in anyone except your self.”
— Buddha
— Buddha
— Buddha
— Buddha
— Buddha
— Buddha
— Buddha
“Let yourself be open and life will be easier.”
— Buddha
“Set your mind on doing good. Do it over and over again, and you will be filled with joy.”
— Buddha
DO GOOD
PURIFY MIND-Awakened One To Create Awaken Universe
at Sri Lanka in
Classical
Sinhala-සම්භාව්ය සිංහල,
93)
Classical Sinhala-සම්භාව්ය සිංහල,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Myanmar (Burma)-75)
Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Bangladesh
17)
Classical Bengali-ক্লাসিক্যাল বাংলা,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Thailand-105)
Classical Thai-ภาษาไทยคลาสสิก,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Laos-62)
Classical Lao-ຄລາສສິກລາວ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Cambodia-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Vietnam-
112) Classical Vietnamese-Tiếng Việ,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Indonesia-50)
Classical Indonesian-Bahasa Indonesia Klasik,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Malaysia-69)
Classical Malay-Melayu Klasik,
East Asian Mahayana Buddhism
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
People’s Republic of China-
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
Taiwan,
105) Classical Thai-ภาษาไทยคลาสสิก,
Hong Kong and Overseas Chinese Areas
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe
at
South Korea-59)
Classical Korean-고전 한국어,
53)
Classical Japanese-古典的なイタリア語,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in East Turkestan
in
Classical
Turkish-Klasik Türk,
Turkish-Klasik Türk,
106)
Classical Turkish-Klasik Türk,
O GOODPURIFY MIND-Awakened One To Create Awaken Universe in Inner Mongoli in
Classical
Mongolian-Сонгодог Монгол,
74)
Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe in Mongoli in
Classical
Mongolian-Сонгодог Монгол
Mongolian-Сонгодог Монгол
74)
Classical Mongolian-Сонгодог Монгол,
DO GOODPURIFY MIND-Awakened One To Create Awaken Universe among
Tibetans in Exile
full list of Theravada Tipitakawebsites, blogs, with their contact
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 The non-doing of any evil, the performance of what’s skillful, the cleansing of one’s own mind: this is the teaching of the Awakened. •
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103) Classical Tatar
104) Classical Telugu- క్లాసికల్ తెలుగు,
105) Classical Thai-ภาษาไทยคลาสสิก,
106) Classical Turkish-Klasik Türk,
107) Classical Turkmen
108) Classical Ukrainian-Класичний український,
109) Classical Urdu- کلاسیکی اردو
110) Classical Uyghur,
111) Classical Uzbek-Klassik o’z,
112) Classical Vietnamese-Tiếng Việ,
113) Classical Welsh-Cymraeg Clasurol,
114) Classical Xhosa-IsiXhosa zesiXhosa,
115) Classical Yiddish- קלאסישע ייִדיש
116) Classical Yoruba-Yoruba Yoruba,
117) Classical Zulu-I-Classical Zulu