Diamond Way Buddhist centers are friendly places
where you can get easy access to Buddhist teachings, learn to meditate,
and meet other people who practice Buddhism while living modern lives.
There are 640 lay Diamond Way Buddhist centers around the world, so
it’s likely that there is one near you. To see which centers there are
in your country, you can browse our list of centers by country.
When you visit a Buddhist center for the first time, you can expect
to have your questions about Buddhism answered, be shown a guided
meditation suitable for beginners, and have time to socialize and get to
know the other practitioners.
The centers have an open and transparent structure and function on
the basis of friendship, idealism and voluntary work. Their members
share the responsibility for guiding meditations, answering questions,
and giving explanations.
Different Buddhist centers offer various programs. Our larger centers
hold meditation courses and lectures by our Karma Kagyu lamas, and all
of them have regular talks and explanations by lay Buddhist teachers.
There is always the opportunity to learn and practice the meditation on the 16th Karmapa,
which is short enough for busy Westerners to incorporate into their
schedule, and at the same time an extremely effective way to train the
mind.
As
practitioners of the Buddhist dharma, we continually strive to act in
ways that reduce the amount of suffering in the world, both for
ourselves and for others. When it comes to animals, the single greatest
impact we have on their suffering is the decision to eat – or not to eat
– them.
In considering
a diet that is consistent with the dharma, the scriptures offer a
variety of teachings that can help us determine what constitutes Right
Eating. For those who aim to live in accordance with the dharma in all
aspects of their lives, it is an inquiry that must be made. Only after a
thorough and honest investigation can we determine what constitutes
Right Action in this area.
History of the Scriptures
Any
inquiry begins with threshold question of the authenticity of the
scriptures and specific teachings within them, and this is the subject
of significant and unresolved debate. There is universal agreement that
following the Buddha’s final passing the teachings were handed down
orally for several hundred years. During that time, Buddhism split into
numerous sects, at one point totaling as many as 18, each with their own
scriptures. When the scriptures were finally preserved in writing, the
written versions differed significantly, reflecting the lack of
agreement over what constituted the original teachings.
The
two largest branches of modern Buddhism are Mahayana and Theravada, and
while they have differences, there is also agreement on many, if not
most, of the fundamental teachings. Rather than take a position on
scriptural authenticity, our discussion will combine both lineages,
except for the section on Right Eating. (When citations are from sutras
they are Mahayana, and when they are from suttas and Nikayas they are
Theravadin.) In both traditions, however, the teachings lead invariably
to the conclusion that Right Eating does not include eating animals.
Morality
Importance
Morality
plays a central role in both Mahayana and Theravada Buddhism. In the
oft-quoted Kalama Sutra, Buddha Shakyamuni asserts unequivocally that,
regardless of our views on karma and rebirth, there are moral
imperatives about which we can be certain – we must abandon hate,
malice, and defilement, and cultivate purity of mind. Whatever our
opinions may be on other matters, however essential, morality is
indispensable:
The disciple of the Noble Ones, Kalamas, who has such a hate-free
mind, such a malice-free mind, such an undefiled mind, and such a
purified mind, is one by whom, here and now, these four assurances are
found.
Morality
is also the foundation of the threefold division of morality (sila),
concentration (samadhi) and wisdom (panna) found in the Eightfold Noble
Path, and without its development concentration and wisdom cannot be
adequately cultivated (sila, samadhi, panna, and tikotiparisuddha
(below) are Pali terms):
[T]he Noble Eightfold Path is included by the three aggregates.
Right speech, right action and right livelihood – these states are
included in the aggregate of virtue. (Culavedalla Sutta, Majjhima Nikaya
44:11)
Come, bhikkhu, be virtuous, restrained with the restraint of the
Patimokkha, be perfect in conduct and resort, and seeing fear in the
slightest fault, train by undertaking the training precepts. (Dantabhumi
Sutta, Majjhima Nikaya 125:15)
This
is such an essential point that it is made in the very first line of
the Vissudhimagga, written by Buddhaghosa and considered the classic
treatise on Theravadin meditation. “When a wise man, established well in
virtue, Develops consciousness and understanding, Then as a bhikkhu,
ardent and sagacious He succeeds in disentangling this tangle.” (citing
Samyutta Nikaya i. 13)
Non-Killing
First
among the moral injunctions, and one that also is accepted and shared
by all schools and lineages of Buddhism, is the First Precept – Do Not
Kill: I undertake the precept to refrain from destroying living
creatures.
This
practice of not killing, or not causing harm, stems from the same
quality that led the Buddha to end his solitude following his awakening
and go into the world to teach – compassion. Just as his purpose in
enunciating the Four Noble Truths was to provide a guide to the end of
suffering, so too the First Precept, by recognizing that all beings want
to live and want to be free of suffering, stems from this very same
compassion. The act of killing and the taking of life is anathema to
this guiding principle. It is a manifestation of the unwholesome root
dosa, or ill will, and it is a cause of suffering for both yourself and
others:
Abandoning the taking of life, the ascetic Gautama dwells refraining
from taking life, without stick or sword, scrupulous, compassionate,
trembling for the welfare of all living beings. (Brahmajala Sutra)
Here, a noble disciple, having abandoned the destruction of life,
abstains from the destruction of life. (Streams, Anguttara Nikaya
8:39(4))
I am one who wishes to live, one who does not wish to die; I desire
happiness and am averse to suffering. Since I am one who wishes to
live…and am averse to suffering, if someone were to take my life, that
would not be pleasing and agreeable to me. Now if I were to take the
life of another – of one who wishes to live, who does not wish to die,
who desires happiness and is averse to suffering – that would not be
pleasing and agreeable to the other either. What is dis- pleasing and
disagreeable to me is displeasing and disagreeable to the other too. How
can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from the destruction of life,
exhorts others to abstain from the destruction of life, and speaks in
praise of abstinence from the destruction of life. (Sotapattisamyutta,
The People of Bamboo Gate, Samyutta Nikāya 55:7)
Importantly,
the prohibition on killing does not apply only to someone personally
killing an animal. It also applies to someone who causes another to
kill. This recognizes the notion that you are not absolved from
responsibility by simply asking another to do an act that you choose not
to do yourself. Whether you solicit someone to kill on your behalf or
conspire with another to kill, you are as morally liable as if you did
the killing yourself:
All beings fear danger, life is dear to all. When a person considers
this, he does not kill or cause to kill. (Dhammapada, 129)
One should not kill any living being, nor cause it to be killed, nor
should one incite any other to kill. (Nalaka Sutta, Sutta Nipata
III:11(26-27))
These sentiments about compassion and lovingkindness towards all beings are also reflected in the familiar phrases:
May all beings be healthy. May all beings be peaceful and at ease.
May all beings be safe. May all beings be happy. May all beings be free
from suffering.
These are not idle words or ideas to be taken lightly. They are meant to be lived every moment.
Animals
While
on its face this moral precept appears similar to the Judeo-Christian
admonition ‘Thou Shalt Not Kill’ found in the Ten Commandments, there is
a profound difference. While the Commandment applies only to humans, it
is universally understood and recognized that the Buddhist precept
applies to the entirety of sentient beings – living beings that feel
pain – including animals. The point is made often:
Let him not destroy, or cause to be destroyed, any life at all, or
sanction the acts of those who do so. Let him refrain even from hurting
any creature, both those that are strong and those that tremble in the
world. (Dhammika Sutta, Sutta Nipata II:14(19))
Whether they be creatures of the land or air, whoever harms here any
living being, who has no compassion for all that live, let such a one
be known as depraved. (Sutta Nipata)
I have loving-kindness for footless creatures; for those with two
feet I have loving-kindness. I have loving-kindness for those with four
feet; for those with many feet I have loving-kindness. May all beings,
all living beings, all creatures, every one, meet with good fortune; may
nothing bad come to anyone. (Snakes, Anguttara Nikaya 4:67)
Buddhaghosa
also made the point, defining Virtue as “the states beginning with
volition present in one who abstains from killing living things…” (I 17)
In both the Theravada and Mahayana scriptures, in order to abide in the
dharma, one must refrain from killing animals.
While
the above is reason enough not to kill animals, there is another
rationale for the practice of non-harm towards all sentient beings.
According to the teachings, at some point you have been related to
virtually every single being in existence:
All male beings have been my father and all females have been my
mother. There is not a single being who has not given birth to me during
my previous lives, hence all beings of the Six Realms are my parents.
Therefore, when a person kills and eats any of these beings, he thereby
slaughters my parents. Furthermore, he kills a body that was once my
own, for all elemental earth and water previously served as part of my
body and all elemental fire and wind have served as my basic substance.
(Brahmajala Sutra)
It is not easy, bhikkhus, to find a being who in this long course
has not previously been your mother…your father…your brother…your
sister…your son…your daughter. (Anamataggasamyutta, Mother, Etc.,
Samyutta Nikaya 15:14-19)
When you kill a cow or a chicken, you are likely killing a creature that was once a close relative.
The
unwholesome nature of killing animals is also seen throughout the Pali
canon in its strong and repeated condemnations of trades involving the
slaughter of animals. It’s such an ignoble line of work that it is
specifically proscribed in the Eightfold Noble Path’s factor of Right
Livelihood, and as someone who destroys life a slaughterer is destined
for an unfortunate rebirth, either in one of the painful hells or as a
species of creeping animal:
Bhikkhus, a lay follower should not engage in these five trades.
What five? Trading in weapons, trading in living beings, trading in
meat, trading in intoxicants, and trading in poisons. (Vanijja Sutta,
Anguttara Nikaya 5:177)
What kind of person, monks, torments himself and pursues the
practice of torturing others? Here some person is a butcher of sheep, a
butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a
fisherman, a thief, an executioner, a prison warden, or one who follows
any other such bloody occupation. This is called the kind of person who
torments others and pursues the practice of torturing others. (Kandaraka
Sutta, Majjhima Nikaya 51:9)
Here, someone destroys life; he is murderous, bloody-handed, given
to blows and violence, merciless to living beings…His destination is
crooked; his rebirth is crooked; But for one with a crooked destination
and rebirth, I say, there is one of two destinations; either the
exclusively painful hells or a species of creeping animal. (Creeping,
Angutarra Nikaya 10:216)
In
short, the proscription against killing or causing another to kill an
animal is undisputed in the Buddhist teachings. It is the foundation of
morality, which is the cornerstone of the development of concentration
and wisdom. The killing of animals has no place in the dharma.
Right Eating
While
the basis for vegetarianism, even veganism, is found in both the
Mahayana and Theravada lineages, it’s presentation is markedly
different. Accordingly, the specific teachings of the respective
traditions will be discussed separately.
Mahayana
The
question of eating animals is addressed at length in several Mahayana
sutras, and the prohibition is clear and unequivocal. In the Lankavatara
Sutra the Buddha offers numerous reasons to abstain from eating animals
and continually reaches the same conclusion:
For innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any animal flesh.
…
Thus, Mahamati, whenever and wherever there is evolution among
sentient beings, let people cherish the thought of kinship with them,
and holding the thought intention of treating them as if they were our
only child, and therefore refrain from eating their flesh. So much for
more should Bodhisattvas, who are committed to being compassionate
towards all sentient beings, and whose inner nature is compassion
itself, choose to refrain from eating animal flesh. For a Bodhisattva to
keep good integrity with the Dharma, he or she should not make any
exceptions to the eating of animal flesh.
…
Nor should a Bodhisattva eat flesh sold by others for monetary
profit…let the Bodhisattva discipline himself or herself to attain
compassion and refrain from eating animal flesh.
…
The food of the wise, which is eaten by Sages, does not consist of
animal flesh or blood. Therefore let the Bodhisattva refrain from eating
animal flesh. In order to guard the minds of all people, Mahamati, let
the Bodhisattva whose nature is holy and who wishes to avoid unnecessary
criticism of the Buddha Dharma, refrain from eating animal flesh.
The subject is also addressed in the Mahaparinirvana Sutra:
There is no animal flesh to be regarded as pure by any exception. It
does not matter if the giving of animal flesh for us to eat is
premeditated or not, asked for or not, or whether extreme hunger is
present or not. Therefore it is wise to not eat animal flesh in any
circumstance which naturally arises within our life. Let yogis not eat
any animal flesh. All Buddhas teach all people to not eat animal flesh,
and especially wish those under their guidance to not eat animal flesh.
Sentient beings who feed on each other will be reborn as carnivores in
the animal realm.
…
Animal flesh eating is rejected by Buddhas, Bodhisattvas, and
Disciples. If a person eats animal flesh out of shamelessness, he or she
will not be able to cultivate a wholesome sense of what is appropriate.
…
Animal flesh eating is forbidden by Me everywhere and for all time for those who abide in compassion.
And in the Surangama Sutra, the Buddha instructs:
How can a bhikkshu, who hopes to become a deliverer of others,
himself be living on the flesh of other sentient beings? Pure and
earnest bhikkshus, if they are earnest and sincere, will never wear
clothing made of silk, nor wear boots made of leather, because it
involves the taking of life.
Not
only are the Mahayana sutras clear on the question of eating animals,
but the Buddha also recognized and anticipated that people would be
resistant to the practice of not eating meat. He discussed this in the
Mahaparinirvana Sutra:
Let a person not give power to the many rationalizations given to
justify animal flesh eating. What logicians say under the influence of
their addictive craving for animal flesh is sophistic, delusional, and
argumentative. What they imagine that they witnessed, heard, or
suspected that the Blessed One has said, or another Buddha said or did,
is grossly distorted.
As greed is a hindrance to liberation, so are the objects of greed a
hindrance to liberation. Objects of greed like animal flesh eating and
consuming alcohol are hindrances to liberation.
A time may come when deluded people may say, “Animal flesh is
appropriate food to eat, has no karmic consequences, and is permitted by
the Buddha”.
Some will even say that eating animal flesh can be medicinal. It is
more like eating the flesh of your only child. Let a yogi be attuned to
what is balanced and nourishing to eat, be adverse to consuming animal
flesh and alcohol, and with this clarity go about peacefully begging for
food, trusting that what is wanted and needed to sustain a healthy life
will be supplied.
In short, in the Mahayana scriptures the proscription against eating animals is explicit and conclusive.
Theravada
Unlike
the Mahayana scriptures, in which eating animals under all
circumstances is repeatedly and explicitly condemned, the Pali canon
provides much less direct guidance in this area. While one passage,
discussed in the next section, suggests a narrow exception to the
general principle of not eating animals, the totality of the teachings
nevertheless leads to an undeniable conclusion – eating animals is
inconsistent with the Theravada scriptures.
Just
as the First Precept’s admonition to not kill is a manifestation of
compassion, so too is the decision to stop eating animals. In order for
you to eat a steak or a chicken, at some point in the process the animal
has to be killed. That’s inescapable. And with today’s mass production
of meat, the sheer number of animals killed is staggering – estimated at
50 to 70 billion a year worldwide – as is the amount of suffering
inflicted on those animals, most of whom are raised on commercial animal
farms.
While
the slaughter may be hidden from sight and done by others, when we
purchase meat we are soliciting that killing act. We are asking those
who work within the meat and dairy industry to do the killing for us so
that we can eat that hamburger or chicken. We are complicit, and the
teachings are very clear on this point. Whether you kill the animal
yourself or pay someone else to do it, you cannot escape moral
responsibility.
By
participating in the system, we contribute to both the suffering of the
animal and the act of taking its life. Given the numbers we may be only
a tiny fraction of the overall consumption, but however marginal, we
cannot distance ourselves from the culpability. Looked at another way,
if no one ate meat no animals would be killed. Animals are killed only
because there is a demand for meat. Animals are killed only because
there is a demand for meat. When we buy meat at a store or restaurant,
another animal will be killed to replace it. By abstaining from eating
animals, we reduce the demand and thus the killing. By eating animals,
we increase the killing.
The
principle of not taking part in any aspect of the meat industry,
whether you kill the animal yourself or not, is also implicit in the
Noble Eightfold Path factor of Right Livelihood, which lists five trades
or businesses that cause harm to others and should thus be avoided.
(See Vanijja Sutta, supra.) One of the businesses – trading in meat –
prohibits selling meat, and trading in living beings includes raising
animals for slaughter. The fact that raising animals and selling meat,
in addition to the actual slaughtering, is proscribed by this path
factor, makes it clear that it is not simply the person killing the
animal who is doing harm. If raising the animal is Wrong Livelihood and
selling meat is Wrong Livelihood, how can purchasing and consuming the
meat be Right Eating? Anyone who participates in the process in any
capacity is causing harm, and this includes those who eat the final
product.
The
decision to stop eating meat is an act of compassion consistent with
the First Precept. To continue to eat meat is a violation of this
paramount Buddhist quality and is inconsistent with the practice of
nonharm in all aspects of one’s life.
The Three Purities
While
the totality of the teachings dictate a vegetarian diet, many dedicated
practitioners continue to eat animals, and the most common
justification relies on a notion found in the Theravada scriptures
called the three purities (tikotiparisuddha). The formulation is found
in several places, including the Jivaka Sutta, where the Buddha responds
to the accusation that he eats animals killed for him. He replies:
Jivaka, I say that there are three instances in which meat should
not be eaten: when it is seen, heard, or suspected [*see below]. I say
that meat should not be eaten in these three instances. I say that there
are three instances in which meat may be eaten: when it is not seen,
not heard, and not suspected [*see below]. I say that meat may be eaten
in these three instances.” (Majjhima Nikaya 55; see also Suttavibhanga I
298 and Mahavagga VI 324 (Horner translations) and Siha Sutta,
Anguttara Nikaya 8:12)
*In
the original Pali text, the sentences end after the word ‘suspected.’
In his translation Ven. Ñāṇamoli inserted a bracketed section – [that
the living being has been slaughtered for the bhikkhu] – an insertion
retained by Ven. Bodhi in his editing.
For
those who rely on the three purities to justify meat-eating, the logic
goes as follows. According to the three purities, if an animal is not
killed for you, then it’s okay to eat it. When you eat meat purchased at
a market, butcher shop or restaurant, the animal is not killed for you.
Therefore, it’s okay to eat meat under these circumstances.
The
crux of the matter is the question of whether meat bought at a market
or restaurant is from an animal that was killed for you, and this
question has already been answered. Whether it’s a big and complex
corporation or the small butcher shop in your supermarket, the meat
industry kills animals so that buyers in the marketplace can buy them.
When you buy meat from them, you are the person for whom the animal was
killed. If not for you and others like you, the animal would not have
been killed.
The
only way to get around this is to take an extremely literal and narrow
interpretation of the three purities which would require that the
specific animal be killed specifically for you, not for the consumer in
general. It’s certainly the case that when the butcher was killing the
animal he didn’t do it with you personally in mind. But is this in
accord with the intent of the doctrine, or is it going out of your way
to justify an action that is inconsistent with the spirit of the
teachings?
Inquiry
For
many people, the notion of not eating animals is contrary to the belief
system they were raised with. It’s difficult to discard such ingrained
and conditioned habits and values, but this is exactly what the Buddha
urged us to do. Whether it’s tradition, cherished writings, the words of
an esteemed teacher or even the teachings of the Buddha himself, we are
exhorted to question them and figure things out for ourselves:
Come, Kalamas, do not go by oral tradition, by lineage of teaching,
by hearsay, by a collection of scriptures, by logical reasoning, by
inferential reasoning, by reasoned cogitation, by the acceptance of a
view after pondering it, by the seeming competence [of a speaker], or
because you think: ‘The ascetic is our guru.’ But when, Kalamas, you
know for yourselves: ‘These things are unwholesome; these things are
blameworthy; these things are censured by the wise; these things, if
accepted and undertaken, lead to harm and suffering,’ then you should
abandon them. (Kesaputtiya, Angutarra Nikaya, 3:65(1))
Do not go upon what has been acquired by repeated hearing, nor upon
tradition, nor upon rumor, nor upon what is written in scripture, nor
upon surmise, nor upon an axiom, nor upon specious reasoning, nor upon a
bias towards a notion that has been pondered over, nor upon another’s
seeming ability, nor upon the consideration, “This monk is our teacher.”
Kalamas, when you yourselves know: “These things are good; these things
are not blamable; these things are praised by the wise; undertaken and
observed, these things lead to benefit and happiness, enter on and abide
in them.” (Kalama Sutra)
For
many, the practice of eating animals is difficult to abandon. But the
question of eating them is central to the dharma, and like all others,
it requires us to take a hard and critical look at our own practices.
Even if the outcome makes us uncomfortable or leads to an unwanted
change in our eating habits, it is change we must embrace if we are to
progress along the path.
Quotes
The
lineage of vegetarian and even vegan monks and teachers is long and
distinguished. Many of these noteworthy Buddhists have spoken eloquently
about the subject of eating animals.
Eating meat, at the cost of great suffering for animals, is
unacceptable. If, bereft of compassion and wisdom, you eat meat, you
have turned your back on liberation. The Buddha said, “The eating of
meat annihilates the seed of compassion. —Shabkar Tsodruk Rangdol
“Buddhists
are encouraged to love all living beings and not to restrict their love
only to human beings. They should practice loving kindness towards
every living being. The Buddha’s advice is that it is not right for us
to take away the life of any living being since every living being has a
right to exist. Animals also have fear and pain as do human beings. It
is wrong to take away their lives.” —Ven. K. Sri Dhammananda Maha Thera
“Buddhas
and Bodhisattvas have already expounded extensively on the faults of
eating meat in the Elephant Power Sutra, Mahamegha Sutra, Nirvana Sutra,
Angulimala Sutra, Lankavatara Sutra, Sutra Requested by Subahu, and
various Madhyamika treatises.” —Khenpo Sodargye Rinpoche
Some Buddhists maintain that the Buddha never said we should be
vegetarians, and that monks (who the bulk of the Buddhist rules apply
to), may eat whatever is offered to them, as long as they do not see,
hear, or suspect that the animals, fish or fowl were killed especially
for them; if they so see, hear or suspect, they are forbidden to eat the
flesh. But this standpoint is totally indefensible, as anyone who looks
at things a little objectively can see. And to say, as some people do,
that by eating meat, they are helping the animals with their spiritual
growth, is too ridiculous and transparent to be seriously considered for
a moment.
Firstly, the Buddha never called anyone to believe or follow Him;
instead, He urged people to see for themselves and find out what is
true. Even so, many Buddhists become prisoners of books, repeating
things like parrots or tape-recorders, without investigating, thereby
missing the great value of the Buddha’s Way, which is a Way of
self-reliance. — Ven. Abhinyana
“As
the noble Katyayana observed when on alms round, the meat we consume in
our life is the flesh of our mothers and fathers from previous lives.
If we are upright and have a conscience, how can we bear to eat the
flesh of our parents killed by a butcher? If we quiet the mind and
ponder this, we will definitely be filled with great compassion for
these pitiful beings that were our mothers.” —Jigme Lingpa
The beings with unfortunate karma that we are supposed to be
protecting are instead being killed without the slightest compassion,
and their boiled flesh and blood are being presented to us and we —their
protectors, the Bodhisattvas— then gobble it all up gleefully, smacking
our lips. What could be worse than that?
It is said that offering to the wisdom deities the flesh and blood
of a slaughtered animal is like offering to a mother her murdered child.
If you invite a mother for a meal and then set before her the flesh of
her own child, how would she feel? It is with the same love as a mother
for her only child that the Buddhas and Bodhisattvas look on all beings
of the three worlds. —Patrul Rinpoche
“Just
as no pleasures can bring delight to someone whose body is ablaze with
fire, the great compassionate ones cannot be pleased when harm is done
to sentient beings. Flesh free from the three objections, not prepared,
unasked, unsolicited, there is none. Therefore one should not eat
flesh.” —Arya Shantideva
Flesh-eating is wicked, for we should not kill, nor cause to kill.
To purchase flesh in the bazaar is to cause slaughter; for the supply is
proportional to the demand. […] “He who consents to the killing, he who
strikes, he who slaughters, he who buys, he who cooks, he who serves,
he who eats —they are all murderers.” These are the words of Manu, an
Indian philosopher. So everyone is an accomplice in the murderous game;
beginning from the butcher and ending with the one who eats.
There is a common belief in Buddhist countries that any one may eat
flesh provided he does not kill the animal with his own hands; but it is
not so, because eating is the cause of slaughter. If we become
vegetarians, all the butchers will have to close their shops and turn to
a better profession. By eating flesh we keep a class of people in a
miserable profession. It is not fair that we should force the butchers
to go to hell for our sake. If we become vegetarians, then the whole
world would be at peace.
There are people who sacrifice to the gods, and there are people who
sacrifice to their stomachs — I think that their stomach is their god.
Let us practice infinite loving-kindness. It is impossible to say: “Let
all beings be happy.” Because, if a flesh-eater says: “May all beings be
happy”, while he is crushing flesh between his teeth, it will be sheer
hypocrisy. Therefore if a flesh-eater wants to be logical, he should
say, while eating flesh food: “May all creatures be happy, except those
creatures which I am chewing between my teeth.” For I am sure that the
creatures which are being masticated, cannot be happy, or could not have
been happy when they were killed for the sake of the flesh-eater.
Therefore he cannot practice all embracing love when he is eating flesh,
because by eating flesh, he automatically demands a certain proportion
of the creatures in the world to die for his sake. It is the doctrine of
selfishness that one should live on the flesh of another.—Ven. U
Lokanatha
“The
reason for being a vegetarian is not so that we can live a long time,
but because of the mind of compassion and equality. First, sentient
beings are future Buddhas and Bodhisattvas; therefore, we should not eat
their flesh. Second, everyone has Buddha nature. Besides protecting our
own life, we also must respect the lives of all sentient beings. Third,
vegetarianism is based on the principle of causality that spans the
past, present, and future. Therefore, we clearly understand the reason
for vegetarianism is the Bodhisattva cause, the right cause.” —Grand
Master Wei Chueh
“Mahayanists
observe the Bodhisattva precepts, one of which is the prohibition
against partaking of the flesh of an animal. This prohibition is called
tapasa shila-vrata, and is a practical rule for eradicating the evil of
wrath. This Bodhisattva precept was observed by Lord Buddha when he was
called Shakya Bodhisattva, before he attained Enlightenment. ” —Ven.
Thich Huyen-Vi
Eating meat is the direct cause of an immense quantity of suffering
for sentient beings. Many people, myself included, struggle with the
notion that a religion as categorically opposed to violence as Buddhism
can so blithely wave away the suffering inherent in eating meat. When we
recite the first precept, we say, ‘I undertake the training to refrain
from killing living beings.’ This is a challenge, and in itself is a
powerful ethics. Yet it is merely a short summary of a principle. It was
never meant to fully describe the virtue of harmlessness. When the
Buddha spoke of this precept in more detail, this is what he had to say:
“Having abandoned the taking of life, refraining from the taking of
life, one dwells without violence, with the knife laid down, scrupulous,
full of mercy, trembling with compassion for all sentient beings.”
This is not just an ethic of allowability. It doesn’t merely set a
minimum standard. It calls us out, asking us to aspire to a higher sense
of compassion, an ethic that deeply feels for the welfare of all
beings. More than just asking, ‘Does this act come from an intention to
harm,’ we ask ourselves, ‘Is this act the best I can possibly do to
promote the welfare of all?’ Rather than simply escaping bad kamma, we
create good kamma. —Ajahn Sujato
“The
salvation of birds and beasts, onese lf included: this is the object of
Shakyamuni’s religious austerities.” —Zen Master Ikkyu
“We
should not restrict our Bodhichitta to a limited number of beings.
Wherever there is a space, beings exist, and all of them live in
suffering. Why make distinctions between them, welcoming some as loving
friends and excluding others as hostile enemies?” —Kyabje Dilgo Khyentse
Rinpoche
Aware of the suffering caused by the destruction of life, I
undertake to cultivate compassion and learn ways to protect the lives of
people, animals, plants, and minerals. I am determined not to kill, not
to let others kill, and not to condone any act of killing in the world,
in my thinking, and in my way of life. —Thich Nhat Hanh
“It’s
best to avoid eating meat out of compassion. Before eating the meat,
think of where it came from, through cutting an animal’s neck, against
its will, and how much suffering the animal experienced. After thinking
about that, you can’t eat the meat!” —Lama Thubten Yeshe
“Life
is more precious than anything else in the world. Even insects want to
live. Whenever we break any of the Five Precepts of Buddhism , we have
violated some other sentient being. Whenever we kill anyone, we violate
that being at the deepest level possible. Meat eating should be
avoided…” —Ven. Master Hsing Yun
As the Buddha taught over two and a half thousand years ago, there
are many benefits to following a vegetarian lifestyle —both for us and
for other beings as well. Today, so many centuries later, the Buddha’s
words are as powerful as ever. —Geshe Thupten Phelgye (Dharma Voices for
Animals Contributor)
“The
best way to protect and liberate lives is to adopt a vegetarian diet
because sentient being will be slaughtered as long as there are people
who eat meat. Hence, in present situation, be it life protection or life
liberation, I think that the best way will be to adopt a vegetarian
diet.” — Ogyen Trinley Dorje, the XVII Gyalwang Karmapa
“Anyone
familiar with the numerous accounts of the Buddha’s extraordinary
compassion and reverence for living beings —for example his insistence
that his monks strain the water they drink lest they inadvertently cause
the death of any micro-organisms— could never believe that he would be
indifferent to the sufferings of domestic animals caused by their
slaughter for food.” —Roshi Philip Kapleau
Vegetarianism cultivates patience, compassion, and wisdom. —Dharma Master Cheng Yen
“If
one has strong determination, one will avoid doing evil deeds at all
costs and under any circumstances. We certainly face difficulties in
becoming full vegetarians. However, when such obstacles arise, we should
remember how every sentient being had at one point or another been our
parents.” —Drubwang Rinpoche
“Knowing
all the faults of meat and alcohol, I have made a commitment to give up
meat and alcohol. I have also declared this moral to all my
monasteries. Therefore, anyone who listens to me is requested not to
break this Dharmic moral.” —Chatral Rinpoche (Dharma Voices for Animals
Contributor)
There is just no reason why animals should be slaughtered to serve
as human diet when there are so many substitutes. Man can live without
meat. People think of animals as if they were vegetables, and that is
not right. We have to change the way people think about animals. I
encourage the Tibetan people and all people to move toward a vegetarian
diet that doesn’t cause suffering. —HH Tenzin Gyatso, the XIV Dalai Lama
Introduction
As practitioners of the Buddhist dharma, we continually strive to act
in ways that reduce the amount of suffering in the world, both for
ourselves and for others. When it comes to anim…
The
disciple of the Noble Ones, Kalamas, who has such a hate-free mind,
such a malice-free mind, such an undefiled mind, and such a purified
mind, is one by whom, here and now, these four assurances are found.
[T]he
Noble Eightfold Path is included by the three aggregates. Right speech,
right action and right livelihood – these states are included in the
aggregate of virtue. (Culavedalla Sutta, Majjhima Nikaya 44:11)
Come, bhikkhu, be virtuous, restrained with the restraint of the
Patimokkha, be perfect in conduct and resort, and seeing fear in the
slightest fault, train by undertaking the training precepts. (Dantabhumi
Sutta, Majjhima Nikaya 125:15)
Abandoning the taking of life, the ascetic Gautama dwells refraining
from taking life, without stick or sword, scrupulous, compassionate,
trembling for the welfare of all living beings. (Brahmajala Sutra)
Here, a noble disciple, having abandoned the destruction of life,
abstains from the destruction of life. (Streams, Anguttara Nikaya
8:39(4))
I am one who wishes to live, one who does not wish to die; I desire
happiness and am averse to suffering. Since I am one who wishes to
live…and am averse to suffering, if someone were to take my life, that
would not be pleasing and agreeable to me. Now if I were to take the
life of another – of one who wishes to live, who does not wish to die,
who desires happiness and is averse to suffering – that would not be
pleasing and agreeable to the other either. What is dis- pleasing and
disagreeable to me is displeasing and disagreeable to the other too. How
can I inflict upon another what is displeasing and disagreeable to me?
Having reflected thus, he himself abstains from the destruction of life,
exhorts others to abstain from the destruction of life, and speaks in
praise of abstinence from the destruction of life. (Sotapattisamyutta,
The People of Bamboo Gate, Samyutta Nikāya 55:7)
May
all beings be healthy. May all beings be peaceful and at ease. May all
beings be safe. May all beings be happy. May all beings be free from
suffering.
Let him not destroy, or cause to be destroyed, any life at all, or
sanction the acts of those who do so. Let him refrain even from hurting
any creature, both those that are strong and those that tremble in the
world. (Dhammika Sutta, Sutta Nipata II:14(19))
Whether they be creatures of the land or air, whoever harms here any
living being, who has no compassion for all that live, let such a one
be known as depraved. (Sutta Nipata)
I have loving-kindness for footless creatures; for those with two
feet I have loving-kindness. I have loving-kindness for those with four
feet; for those with many feet I have loving-kindness. May all beings,
all living beings, all creatures, every one, meet with good fortune; may
nothing bad come to anyone. (Snakes, Anguttara Nikaya 4:67)
All male beings have been my father and all females have been my
mother. There is not a single being who has not given birth to me during
my previous lives, hence all beings of the Six Realms are my parents.
Therefore, when a person kills and eats any of these beings, he thereby
slaughters my parents. Furthermore, he kills a body that was once my
own, for all elemental earth and water previously served as part of my
body and all elemental fire and wind have served as my basic substance.
(Brahmajala Sutra)
It is not easy, bhikkhus, to find a being who in this long course
has not previously been your mother…your father…your brother…your
sister…your son…your daughter. (Anamataggasamyutta, Mother, Etc.,
Samyutta Nikaya 15:14-19)
Bhikkhus, a lay follower should not engage in these five trades.
What five? Trading in weapons, trading in living beings, trading in
meat, trading in intoxicants, and trading in poisons. (Vanijja Sutta,
Anguttara Nikaya 5:177)
What kind of person, monks, torments himself and pursues the
practice of torturing others? Here some person is a butcher of sheep, a
butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a
fisherman, a thief, an executioner, a prison warden, or one who follows
any other such bloody occupation. This is called the kind of person who
torments others and pursues the practice of torturing others. (Kandaraka
Sutta, Majjhima Nikaya 51:9)
Here, someone destroys life; he is murderous, bloody-handed, given
to blows and violence, merciless to living beings…His destination is
crooked; his rebirth is crooked; But for one with a crooked destination
and rebirth, I say, there is one of two destinations; either the
exclusively painful hells or a species of creeping animal. (Creeping,
Angutarra Nikaya 10:216)
or innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any animal flesh.
…
Thus,
Mahamati, whenever and wherever there is evolution among sentient
beings, let people cherish the thought of kinship with them, and holding
the thought intention of treating them as if they were our only child,
and therefore refrain from eating their flesh. So much for more should
Bodhisattvas, who are committed to being compassionate towards all
sentient beings, and whose inner nature is compassion itself, choose to
refrain from eating animal flesh. For a Bodhisattva to keep good
integrity with the Dharma, he or she should not make any exceptions to
the eating of animal flesh.
…
Nor
should a Bodhisattva eat flesh sold by others for monetary profit…let
the Bodhisattva discipline himself or herself to attain compassion and
refrain from eating animal flesh.
…
The
food of the wise, which is eaten by Sages, does not consist of animal
flesh or blood. Therefore let the Bodhisattva refrain from eating animal
flesh. In order to guard the minds of all people, Mahamati, let the
Bodhisattva whose nature is holy and who wishes to avoid unnecessary
criticism of the Buddha Dharma, refrain from eating animal flesh.
There is no animal flesh to be regarded as pure by any exception. It
does not matter if the giving of animal flesh for us to eat is
premeditated or not, asked for or not, or whether extreme hunger is
present or not. Therefore it is wise to not eat animal flesh in any
circumstance which naturally arises within our life. Let yogis not eat
any animal flesh. All Buddhas teach all people to not eat animal flesh,
and especially wish those under their guidance to not eat animal flesh.
Sentient beings who feed on each other will be reborn as carnivores in
the animal realm.
…
Animal flesh eating is rejected by Buddhas, Bodhisattvas, and
Disciples. If a person eats animal flesh out of shamelessness, he or she
will not be able to cultivate a wholesome sense of what is appropriate.
…
Animal flesh eating is forbidden by Me everywhere and for all time for those who abide in compassion.
How
can a bhikkshu, who hopes to become a deliverer of others, himself be
living on the flesh of other sentient beings? Pure and earnest
bhikkshus, if they are earnest and sincere, will never wear clothing
made of silk, nor wear boots made of leather, because it involves the
taking of life.
Let a person not give power to the many rationalizations given to
justify animal flesh eating. What logicians say under the influence of
their addictive craving for animal flesh is sophistic, delusional, and
argumentative. What they imagine that they witnessed, heard, or
suspected that the Blessed One has said, or another Buddha said or did,
is grossly distorted.
As greed is a hindrance to liberation, so are the objects of greed a
hindrance to liberation. Objects of greed like animal flesh eating and
consuming alcohol are hindrances to liberation.
A time may come when deluded people may say, “Animal flesh is
appropriate food to eat, has no karmic consequences, and is permitted by
the Buddha”.
Some will even say that eating animal flesh can be medicinal. It is
more like eating the flesh of your only child. Let a yogi be attuned to
what is balanced and nourishing to eat, be adverse to consuming animal
flesh and alcohol, and with this clarity go about peacefully begging for
food, trusting that what is wanted and needed to sustain a healthy life
will be supplied.
Jivaka,
I say that there are three instances in which meat should not be eaten:
when it is seen, heard, or suspected [*see below]. I say that meat
should not be eaten in these three instances. I say that there are three
instances in which meat may be eaten: when it is not seen, not heard,
and not suspected [*see below]. I say that meat may be eaten in these
three instances.” (Majjhima Nikaya 55; see also Suttavibhanga I 298 and
Mahavagga VI 324 (Horner translations) and Siha Sutta, Anguttara Nikaya
8:12)
Come, Kalamas, do not go by oral tradition, by lineage of teaching,
by hearsay, by a collection of scriptures, by logical reasoning, by
inferential reasoning, by reasoned cogitation, by the acceptance of a
view after pondering it, by the seeming competence [of a speaker], or
because you think: ‘The ascetic is our guru.’ But when, Kalamas, you
know for yourselves: ‘These things are unwholesome; these things are
blameworthy; these things are censured by the wise; these things, if
accepted and undertaken, lead to harm and suffering,’ then you should
abandon them. (Kesaputtiya, Angutarra Nikaya, 3:65(1))
Do not go upon what has been acquired by repeated hearing, nor upon
tradition, nor upon rumor, nor upon what is written in scripture, nor
upon surmise, nor upon an axiom, nor upon specious reasoning, nor upon a
bias towards a notion that has been pondered over, nor upon another’s
seeming ability, nor upon the consideration, “This monk is our teacher.”
Kalamas, when you yourselves know: “These things are good; these things
are not blamable; these things are praised by the wise; undertaken and
observed, these things lead to benefit and happiness, enter on and abide
in them.” (Kalama Sutra)
Eating
meat, at the cost of great suffering for animals, is unacceptable. If,
bereft of compassion and wisdom, you eat meat, you have turned your back
on liberation. The Buddha said, “The eating of meat annihilates the
seed of compassion. —Shabkar Tsodruk Rangdol
ome
Buddhists maintain that the Buddha never said we should be vegetarians,
and that monks (who the bulk of the Buddhist rules apply to), may eat
whatever is offered to them, as long as they do not see, hear, or
suspect that the animals, fish or fowl were killed especially for them;
if they so see, hear or suspect, they are forbidden to eat the flesh.
But this standpoint is totally indefensible, as anyone who looks at
things a little objectively can see. And to say, as some people do, that
by eating meat, they are helping the animals with their spiritual
growth, is too ridiculous and transparent to be seriously considered for
a moment.
Firstly,
the Buddha never called anyone to believe or follow Him; instead, He
urged people to see for themselves and find out what is true. Even so,
many Buddhists become prisoners of books, repeating things like parrots
or tape-recorders, without investigating, thereby missing the great
value of the Buddha’s Way, which is a Way of self-reliance. — Ven.
Abhinyana
The beings with unfortunate karma that we are supposed to be
protecting are instead being killed without the slightest compassion,
and their boiled flesh and blood are being presented to us and we —their
protectors, the Bodhisattvas— then gobble it all up gleefully, smacking
our lips. What could be worse than that?
It is said that offering to the wisdom deities the flesh and blood
of a slaughtered animal is like offering to a mother her murdered child.
If you invite a mother for a meal and then set before her the flesh of
her own child, how would she feel? It is with the same love as a mother
for her only child that the Buddhas and Bodhisattvas look on all beings
of the three worlds. —Patrul Rinpoche
Flesh-eating is wicked, for we should not kill, nor cause to kill.
To purchase flesh in the bazaar is to cause slaughter; for the supply is
proportional to the demand. […] “He who consents to the killing, he who
strikes, he who slaughters, he who buys, he who cooks, he who serves,
he who eats —they are all murderers.” These are the words of Manu, an
Indian philosopher. So everyone is an accomplice in the murderous game;
beginning from the butcher and ending with the one who eats.
There is a common belief in Buddhist countries that any one may eat
flesh provided he does not kill the animal with his own hands; but it is
not so, because eating is the cause of slaughter. If we become
vegetarians, all the butchers will have to close their shops and turn to
a better profession. By eating flesh we keep a class of people in a
miserable profession. It is not fair that we should force the butchers
to go to hell for our sake. If we become vegetarians, then the whole
world would be at peace.
There are people who sacrifice to the gods, and there are people who
sacrifice to their stomachs — I think that their stomach is their god.
Let us practice infinite loving-kindness. It is impossible to say: “Let
all beings be happy.” Because, if a flesh-eater says: “May all beings be
happy”, while he is crushing flesh between his teeth, it will be sheer
hypocrisy. Therefore if a flesh-eater wants to be logical, he should
say, while eating flesh food: “May all creatures be happy, except those
creatures which I am chewing between my teeth.” For I am sure that the
creatures which are being masticated, cannot be happy, or could not have
been happy when they were killed for the sake of the flesh-eater.
Therefore he cannot practice all embracing love when he is eating flesh,
because by eating flesh, he automatically demands a certain proportion
of the creatures in the world to die for his sake. It is the doctrine of
selfishness that one should live on the flesh of another.—Ven. U
Lokanatha
Eating meat is the direct cause of an immense quantity of suffering
for sentient beings. Many people, myself included, struggle with the
notion that a religion as categorically opposed to violence as Buddhism
can so blithely wave away the suffering inherent in eating meat. When we
recite the first precept, we say, ‘I undertake the training to refrain
from killing living beings.’ This is a challenge, and in itself is a
powerful ethics. Yet it is merely a short summary of a principle. It was
never meant to fully describe the virtue of harmlessness. When the
Buddha spoke of this precept in more detail, this is what he had to say:
“Having abandoned the taking of life, refraining from the taking of
life, one dwells without violence, with the knife laid down, scrupulous,
full of mercy, trembling with compassion for all sentient beings.”
This is not just an ethic of allowability. It doesn’t merely set a
minimum standard. It calls us out, asking us to aspire to a higher sense
of compassion, an ethic that deeply feels for the welfare of all
beings. More than just asking, ‘Does this act come from an intention to
harm,’ we ask ourselves, ‘Is this act the best I can possibly do to
promote the welfare of all?’ Rather than simply escaping bad kamma, we
create good kamma. —Ajahn Sujato
Aware
of the suffering caused by the destruction of life, I undertake to
cultivate compassion and learn ways to protect the lives of people,
animals, plants, and minerals. I am determined not to kill, not to let
others kill, and not to condone any act of killing in the world, in my
thinking, and in my way of life. —Thich Nhat Hanh
As
the Buddha taught over two and a half thousand years ago, there are
many benefits to following a vegetarian lifestyle —both for us and for
other beings as well. Today, so many centuries later, the Buddha’s words
are as powerful as ever. —Geshe Thupten Phelgye (Dharma Voices for
Animals Contributor)
Vegetarianism cultivates patience, compassion, and wisdom. —Dharma Master Cheng Yen
There
is just no reason why animals should be slaughtered to serve as human
diet when there are so many substitutes. Man can live without meat.
People think of animals as if they were vegetables, and that is not
right. We have to change the way people think about animals. I encourage
the Tibetan people and all people to move toward a vegetarian diet that
doesn’t cause suffering. —HH Tenzin Gyatso, the XIV Dalai Lama
Introduction
As practitioners of the Buddhist dharma, we continually strive to act
in ways that reduce the amount of suffering in the world, both for
ourselves and for others. When it comes to anim…
Who DOESN’T love fat-free French Fries? It’s America’s favorite
vegetable! (And yes, sadly, in some places the “french fry” is
considered a vegetable - not the potato)
Whether we dip them in ketchup, tartar sauce (hey I was in High School), or even fry sauce - America LOVES their french fries.
But - and you knew there’d be a but….
They’re usually Deep Fried!
Well there’s nothing NON-vegan about deep frying potatoes, but keep
in mind all that fat is going to go somewhere, and it’s usually your
middle, your thighs, or your bottom.
Not to mention what all that grease does for your arteries. Don’t ask.
And baked french fries - well I’m sorry but they usually come out
tasting like mini baked potatoes - not that crispy - french fry -
crunchiness we all know and love.
There has to be a better way.
And there is.
Here’s my trick to making some of the tastiest, crispiest, BAKED, french fries, and without using a single drop of oil…..
Crispy, Oven Baked, Fat Free French Fries
Fat Free French Fries | Brand New Vegan
Start with some good quality spuds. I like Yukon Golds myself, but a
good Russet will work nicely too. Scrub them up and remove any eyes or
green spots you may find.
With Golds, you don’t really have to peel them, or at least I don’t. Just give them a good scrubbing first. If you don’t like peels on your fries, then peel away.
Add some cold water to your cooking pot, and as you slice up your
potatoes drop them in. I slice mine pretty thick, as you’ll see why in
just a minute. Make them a good ¾” to an inch wide and thick.
After all the fries are in the water, turn the heat on high and wait
for it to start boiling. Always add potatoes to COLD water as they will
heat more evenly.
Once it comes to a boil, set your
timer for 5 minutes and start preheating your oven to 425 degrees. You
can also take this time to line your favorite cookie sheet with
parchment paper. Sure makes cleanup a breeze.
Once the timer goes off, drain the potatoes and then put them back into the pot.
Here comes the magic part……
Add 1 tablespoon of flour, and 1
teaspoon of garlic powder, onion powder, paprika, and chili powder to
the potatoes in the pot. You can also add salt and pepper now if you
want, or wait until they’re done.
Now place the lid securely on the pot, and while holding both the pot and lid in place….
SHAKE IT UP!
A good 5-10 seconds of shaking will not only distribute all the
seasonings to the potatoes, but it will also smash up the edges a bit - and these are the yummy parts that get crispy!
Seriously! Try it.
After a good shaking or two, spread these babies out on your cookie sheet and bake for about 20-25 minutes.
What comes out is pure fat free french fry heaven.
Now if you didn’t slice your fries thick enough, as I mentioned
earlier, they will just turn to mush at this step. Oh they’ll bake up
just fine, but they won’t be french fries. They’ll be nicely browned,
amoeba like, globs of potatoes.
But hey - if that’s your thing….
______________
We had these for lunch today, with just a splash of malt vinegar and a
bit of ketchup. Mmmmm. They served very nicely with our Vegan Tuna Salad Sandwiches.
Oven Baked, Fat Free French Fries.
They’re crispy, they’re crunchy, they’re fat free, and they’re 100% french fry yumminess.
Go on, give them a try!
Crispy, Oven Baked, Fat Free French Fries
★★★★★ 4.8 from 41 reviews
Author: Chuck Underwood Prep Time: 5 minutes Cook Time: 25 minutes Total Time: 30 minutes Y
Description
Crispy,
oven baked, fat free french fries. You’ve never had baked french fries
this good. The secret is in the shaking - go ahead and shake things up!
Ingredients
Scale
7-8 Potatoes ((small - med))
1 Tbs flour
1 tsp garlic powder
1 tsp onion powder
1 tsp paprika
1 tsp chili powder
salt and pepper to taste
Instructions
Clean and slice potatoes into fairly thick french fries ¾” to 1″ thick
Add to pot of cold water (enough to cover) and bring to boil.
Boil for 5 minutes.
Preheat oven to 425 and line cookie sheet with parchment paper.
After boiling, drain potatoes and place back into pot.
Add all seasonings, cover, and shake to distribute.
Spread evenly on cookie sheet and bake for 20-25 minutes.
The Hwa
Fong Exhibition is the most important annual show held in Taiwan, with
26 clubs each submitting 10 trees - the best of Taiwanese Bonsai. One
main prize is awarded, with 10 additional gold awards.
The
show is organized each year at a different location, by the National
Bonsai Association of Taiwan (NBAT). The 2017 edition was also the BCI
and ASPAC convention.
The
Hwa Fong Exhibition is the most important annual show held in Taiwan,
with 26 clubs each submitting 10 trees - the best of Taiwanese Bonsai.
One main pri…
Who doesn’t
love miniature trees? The art of bonsai is beloved by so many people
around the world, yet there seems to be a lot of misconceptions behind
their creation. In this video, we do a deep dive into not only the
method of creating bonsai’s, but also the science behind it.
I have to give a huge shout out to Kimura Bonsai for helping me with this video:
Nam excitatio et nibbas in LXXIII) Classical Benedictus Latin-Lxii) Classical Latin:
Tertium Verum nobilis: realitatem cessationis passio - quod est in actum
Jhana
Jhana
est meditationem statum altum statum et concentration in quo mente fit
plene immersa et absorbuit electum objectum. Est angularis in
progressionem ius concentration.
Per definitionem (cum similes)
[Primo Jhana]
“Est
casus ubi monachus - satis subtrahitur a sensualitate, subtrahitur a
disco qualitatibus - intrat et manet in primo Jhana: raptus et voluptate
natus ex recessus, cum dirigi et iudicium. Permeat et Plasmodium
suffusio et implet corpus cum raptu et voluptatem nati recessus. Nihil
totius corporis in raptu et voluptate nati recessus.
‘Iustus
ut si peritus brattum aut brattum scriptor discipule esset effundam
balneo pulveris in aes pelvem et commisce eam, aspersionem iterum et
iterum aquam, ut pila et iterum et iterum, ut in humorem, onustum,
imbúntur, et sine humiditate, in lándis, et non est in lánem, imbúntur,
et non est in humorem, in acerbus, et non est in - Tamen non stillabit;
Etiam monachus permeates, implet et implet corpus cum raptu et
voluptatem ex recessus. Nihil totius corporis in raptu et voluptas nati
receditur …
[Secundi Jhana]
“Ceterum
cum in sylvestre cogitationes et aestimationes, quod intrat et manet in
secunda Jhana: raptus et voluptas natus est in unifictionem de
conscientia liberos a dirigi cogitationem et iudicium - internum fide.
Permeat et Pervades, et implet hoc ipsum corpus cum raptu et voluptatem
natus est. Nihil totius corporis in raptu et voluptatem natum ex
securitate.
“Sicut
lacus cum vere-aquae welling est ab intus, nullum influxum ab oriente,
occidente, aquilone, aut meridianam, et cum aetheres periodiciter
supplet abundanti, ut frigus aqua welling permeate et permanere,
suffoderunt et replete cum frigus aquae, ibi non est pars lacus vacuus
per frigus aquae; Etiam ita monachus permeates et pervades, et implet
hoc ipsum corpus cum raptu et voluptatem natus est. Nihil totius
corporis in raptu et voluptatem natum ex securitate …
[Tertium Jhana]
“Et
praeterea, cum evacuatur raptus, manet aequinicus, memor, et erecti, et
sensibus voluptatem cum corpore. Et intrat et manet in tertia Jhana, de
qua nobilis annuntiabit, ‘equatineous et memor esto, qui habet iucundum
manet.’ Qui permaneat et pervadat, et implet hoc ipso corpore delectat,
et implet hoc ipsum in delectat raptu, et implet hoc corpus cum
delectatur ex raptu et implet corpus cum delectat, et implet hoc corpus
cum delectatione abstulit et implet corpus cum delectat, et implet
corpus cum delectat ex raptu et implet corpus cum voluptatibus, quod est
in delectatione, et implet hoc ipsum in delectat raptu, ita quod est in
delectatione, ut sit in delectatione, et implet hoc ipsum in delectat
raptu, ita quod sit Nil totam corpus in voluptate abstinent raptu.
“Sicut
in blue-, white-, aut rubrum-lotus stagnum, non potest esse quidam ex
hyacintho, alba, aut rubrum lotuses quae natus et crescente in stans De
aqua, ut non permascentur et pervaduntur, suffusa et repleti frigus aqua
ex radices eorum tips et nihil ex hyacintho, albus, aut rubrum lotuses
esse vacua frigida aqua; Ita, monachus permeates et permades, et implet
hoc ipsum corpus cum voluptatem abstinent raptu. Nihil totius corporis
indolis deletted de raptu …
[Quarto Jhana]
“Et
praeterea, cum ab derelicto voluptatis et accentus - sicut cum antea
ablatione elationis et angustia - et intrat et manet in quarta Jhana,
nec-pura, nec-dolor. Sedet, permeating corpus puram, clara conscientia,
ut nihil totius corporis in pura, clara conscientia.
“Sicut
si quis sedebat involvit caput ad pedem cum albo panno, ut non esset
pars corporis, cui album pannum non extend; Etiam monachus sedet,
permeating corpus cum pura clara conscientia. Nihil totius corporis in
pura, clara conscientia. “
(Anguttabant nikaya, 5.28)
———–
“Sicut
si quis sedebat involvit caput ad pedem cum albo panno, ut non esset
pars corporis, cui album pannum non extend; Etiam monachus sedet,
permeating corpus cum pura clara conscientia. Nihil totius corporis in
pura, clara conscientia. “
(Anguttabant nikaya, 5.28)
Dominatus Jhana est signum sapientiae
“Ego annuntio hominem praeditus quatuor qualitatum esse unum magnam discretionem, vir magnus. Quatuor?
“Non
est causa, Brahman, ubi exercitia pro salute et felicitas multorum et
multos populus in nobili methodo, id est, quod est ad dextram quid
mirabile est, quod est per scientiam.
“Qui
cogitat cogitare velle cogitare, et non cogitare aliqua cogitatio non
vis cogitare. Et vult quis propono vult velle, et non vult quis propono
non vult velle. Ipse autem adeptus dominatus mentis cum de meatus
cogitationis.
“Et
attingit - quotiens vult, sine iactabantur, sine difficultate -
quattuor Jhanas, qui non exáribus mentis civitatibus, iucundum ad huc,
et nunc.
“Cum
finis mentis fermentations - et manet in fermentatione-liberum
conscientia, release et discretionem, release, habens directe sciatur et
intellexit eos sibi rectum in huc et nunc.
“… Et ego annuntio hominem praeditus his quatuor qualitatibus esse unum magnam discretionem, vir magnus”.
(Anguttara Nikaya, 4.35)
Jhana et prudentia, manus-in-manus
Ibi suus ‘non Jhana
quia non est nihil discretionem,
non discretionem
quia non est cum Jhana.
Sed unus cum utrumque Jhana
et discretionem:
Ille suus ‘in palam
de unbrindeens.
(Dhammapada, CCCLXXII)
ex
Free in line benevolentia Orgelizer
Missionis benevolentia universum per
Crescente tua herbas & fructibus in ollis
pro bono salute sine divitiis
Nos sunt benevolentia excitavit ones
Nos sunt benevolentia excitavit ones
Nos permanere ad benevolentiam excitavit ones
Nam excitatio et nibbas in LXXIII) Classical Benedictus Latin-Lxii) Classical Latin:
Meditatio imagery meditatio natandi aquae relaxationem et interiorem pacem (aquam sonos)
Hoc
ducunt imagery est tranquillitas et laxando visualization meditationem
ubi et picturam te in Oceanum, swimming in frigus Aqua, cum audire ad
mollis numeros Oceanum sonos de splashing aqua. Haec ducitur imagery est
ad relaxationem et dimittendi ire de accentus, anxietatem et
praeteritum errata et dolore, ut vos can amplecti futurum et omnia bona
quae in se praemisit. Ita dimittet negative affectuum clausus via ad
positivam vires ad influunt per et inducam vos sanitatem et sanitatem. I
always find the nature sound of water so very relaxing and for me it is
one of the best stress relief tools out there, as water, whether it by a
rippling river, ocean waves or rain, just has this mesmerizing rhythm
that evokes relaxation and Verum interiorem pacem. Ita audi haec
Lustrationes imagery meditatio si vos postulo a via ad relaxat et cura
animo et corpus negative affectuum et vires.
Benevolent excitavit unum Maitreya Project LXXII) Classical Benedictus Lao- ຄລາ ສ ສິກ ລາວ;
Pars I - Maitreya Project, Kushinagar, Uttar Pradesh, India.
Hoc
est inspirante vultus in project in visione, architectura et caritas
progressio. Cum contributions ex sancto suo Dalai Lama, Lama Zopa
Rinpoche et plures alii spirituales duces.
Pars II - Maitreya Project Cordis Reliquia Aliquam.
Travel
cum itinere ad experiri viam in cordis sanctuarium reliquias inspire
populus totus super orbis terrarum ut develop cor amandi-misericordiam
et mentem, corpus continuo. Includit pulchra footage de reliquiis se.
Pars III - Maitreya Pax Meditatio.
In
matreya pacem meditationem in amandum, misericordiam legitur a mitis
vocem ita auditor potest incumbo in experientia generandi causa pacis,
intra se et in mundo exterioris.
“Mundi Pax est develop ex interiore pace. Pax non solum absentia violentia. Pax est manifestatio humanae misericordia.”.
- Sanctitas eius Dalai Lama.
Finis Maitreya project est ut producat:
- Long-term socialis et oeconomica beneficium ad millions of populus in septemtrionis India.
- sustinuit spiritualem beneficium ad mundum civitatem.
Et focus de Maitreya Project est actiones est aedificium:
- A 500ft / 152m aes statuam futuri Buddha Maitreya in Kushinagar, uttar Pradesh rei publicae.
- A 150ft / 45M statuam Maitreya in Bodhgoya, Hathar statu.
In
Northern India, Kushinagar et Bodhgaya sunt regiones, ubi literacy
rates sunt valde humilis et decies populus qui habitabat in extrema
paupertas, fretus in subsistentia agricultura et initial labore.
———
Maitreya Project prodesse haec regiones per:
-
Education pro Village filii ex pauperes familias, utilizing a unique
curriculum quod emendat ethica progressionem tum academic factum;
Operientes primaria, secundarium et vocationibus educationem.
- Curis International Latin.
-
Employment et Commerce quod providebit opus pro plus quam mille populus
durante constructione tum partum sustineri jobs pro futuro et ferens
millia related laboris occasiones ad regionem.
- Supporting voluptuaria similesve in nexu cum regione de dives spiritualis hereditatem.
- agens ut catalyst et sustinendo auctoritas pro multis aliis infrastructural improvements.
Tum statuae cum solio aedificiis et parcis beati per a sacro ars quae tam traditum et modern.
In
utroque tempore et brevi terminus, Maitreya project conferre
significantly ad bene esse de regione et fiunt ad exemplar de socialiter
reus progressionem - environmentally sustineri, disposito et
aedificavit ad ultimum saltem 1,000 annis.
Et
nunc, in ipso corde Maitreya project, amantes, misericordiam, quod ad
populum totus super orbis terrarum per Maitreya project cor meum
Reliquia Tour. Reliquia Tour unum omnes homines humanitatis et
spiritualia traditiones ad creare causas pro mundi pacem per
participationem beneficia de unique et pretiosa collectio magis quam
1,000 sacrum Buddhist.
http: //www.maitreyaproject.org/en/ind …
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Maha Mayawati Ji sicut cm conatus perficere benevolentia excitavit unum Maitreya project.
Nunc
omnes excitavit populus de mundo voluit ut install in longissimi
benevolentia excitavit unus de statuam ad Kushinara per donando minimum
denominationem. Etiam meditationem centrum pro omnibus qui volunt
aeterna beatitudinem cum maxime moderni crematorium.
Putavit quod coetus esset sic.
* Quam in occursum benevolentia excitavit unum Buddha Metteyya *
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Et
dasabodhisatta, Uddesa et anagatavamsa utraque mandatis quae oportet si
sunt in occursum Buddha metteyya. Hoc est valde maximus pro omnibus qui
non pervenerunt ad minimum primum scaena excitatio in hoc Buddha
dispensationem, quia, ut vidimus, benevolentia excitavit unus Buddha
metteyya erit in hoc mundo excitavit unum Buddha ut in hoc mundo cycle.
Si quis non consequantur evigilationem in hoc mundo cycle, erit maxime
difficile ad alia occasio.
In
Dasabodhisatta, Uddesa [CXLII] Buddha Gotama dicit ad ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they et
renascentia in tempore benevolens excitavit seibddha Ariya metteyya. “
Hi
tres actiones sunt ex actu meritorii (Punna). [CXLIII] Per haec actus
hominem potest esse certo regeneratione in superioribus planis esse.
Developing mente ducit ad tempus puritatis attenditur per Jhana dicit.
Sed potest etiam ducere ad prudentiam (Vipassana) et verum liberationem.
Anagatavamsa
[CXLIV] dat More details. Ut in occursum benevolentia excitavit unum
Buddha Metteyya, populus exponere conatus (viriya) et firma (Dalha), cum
agitari (Ubbigga, Manasa). Non possumus suspectam, quod “agitata
mentis” significat in profundi mente animus vel sensu necessitatis
(Samvega), quod est ex animadvertendo urgente opus ad opus ad
liberationem. Omnes qui faciunt bona opera et qui vigilanti - si sunt
Bhikkhus, Bhikkhunis, laici, aut laywomen - erit poterit occurrant in
proximo benevolentia excitavit unum Buddha. Omnibus qui reddere magnam
honorem Buddha videbunt felici Conventus Benevolini excitavit Buddha
Metteyya. Sancti Vita (Brahma, Cariya) debet exercitati. Dona (Dana)
dandum. In observantia dies (UPOSATHA) debet esse tenentur.
Misericordiam (metta) debet diligenter developed. Per delectabile in
vigilantia et meritoria actus, erit possibile eventually facere ad finem
miseriae (Dukkha).
Ven.
Ledi sayādaw [CXLV] ostendit quod necesse est ut libratum conatus in
terms of bonum mores (Carana) et iustum (Vijja) Si unum est in occursum
secundum benevolentia excitavit unum Buddha.
————–
Ius
mores significat developing moralitatem (Sila) et concentration
(Samadhi). Developing sapientia est scientia (Panna). Ius mores potest
comparari habens sana artus. Iure scientia potest comparari potest
videre. Si vel alterius absentis, homo erit infelix. A persona sit
liberalis et servare permanens moralia principum de quinque praecepta et
octo praecepta in observantia diebus, sed si semina scientiae non
plantavit, ut homo, ut possit esse excitavit. Si scientia est developed,
iniuriam mores erit quod casus congressionem proximam benevolentiam
excitavit unum Buddha erit levi, debitum ad interveniens tempus
(Antara-Kappa) inter hoc benevolentia excitavit unum Buddha
dispensationem et proximum.
Exempla
autem iniuriarum mores per ven. Ledi Sayādaw non esse liberalis, cum
male custoditur in corporalis actionibus, electus in oratione et
cogitatione. Tales mores erit medium regenerationem in inferioribus
regnis, aut in altera vita vel in futura vita. Si qui agit in hoc modo
non administrare ut renasci in altiorem mundum, eorum defectum ingeniis
et voluntas non occurrant labores, iudiciis et tribulationibus in
faciens vivum. Per non observat praecepta, sunt verisimile ad occursum
cum disceptationibus, rixas, iram et odium; et non erit susceptibilis ad
morbos et aegritudines. Hoc faciam illud etiam magis ad vitare actiones
ducens ad inferiora mundos.
Non
potest esse possibile, tamen quod homo hodie iam paratus in praeteritum
ad attingendi excitatio. Si iure conatus fit in hac vita, quod homo
potest pervenire saltem primum scaena excitatio et facti Sotapanna.
Deinde, quod erit impossibile est facere aliqua actio, quae praecessi in
regeneratione in inferioribus regna.
Nec
necessario sit talis homo deesset occasionem videre deinde benevolentia
excitavit unum Buddha. Tandem, ut a non-revertitur, ille vel ipsa
potest esse renasci in Suddhavasa Brahma Mundi, et Vita in his mundos
potest span in gestas de pluribus Buddhas. [CXLVI]
Si
qui habet satis perfectiones (Parami) ut pervenire excitatio in hac
vita non facit necessariam conatus, ut fieri potest fieri SOTAPANNA in
altera vita in Deva mundos. Si talis homo non factores ducens ad
excitatio, et non ipsa erit deesset ex toto in hoc Buddha dispensationem
et non poterit ad consequendam release in proximo benevolentia et non
poterit ad consequantur release in proximo benevolentia, excitavit unum
Dispensatio.
Ven.
Ledi saysedaw mandatis de necessitate opus fieri in hac vita includit
quid fieri per hominem, qui exercitia nudum prudentia meditatio.
[CXLVII] Unum debet implere primum undecim de quindecim actionibus
(Carana, Dhamma) [CXLVIII] Id est dicere, omnes praeter Jhana dicit.
Primum quatuor actiones sunt: (I) esse moralis, [CXLIX] (II)
custodiens ad sensum fores, (III) esse moderata in manducans et (IV)
vigilia.
De
altera septem qualitates sunt septem bonis civitatibus (Saddhamma),
quae benignum excitavit unum Buddha comparari ad variis custodiis ad
cives de termitis villa, [CL]
Fidei (Saddha) in benevolentia excitavit unum Buddha est sicut penitus embedded columna.
Modestia (Hiri) est sicut altum, lata et significat discipulum pudet iniuriam in corpore oratione et animo.
Donec
ab iniuria (ottappa) est sicut alta, lata via circumdantes civitatem et
significat discipulum de vitando iniuriam moribus in corpore, oratio et
animo.
Magno eruditione
(Bahu-Sacca) quasi magni armamentarium lanceas et gladii. A hominem qui
audivit multum, qui memor est quod audita, et qui thesauros significat
hominem qui novit benignum excitavit unum Buddha doctrinam.
Energy
(viriya) est quasi magno exercitus protegens urbem, pro homine debet
excitare industria ad tollendum mentis civitatibus mentis, ut acquirere
peritus mentis civitatibus, ut stabilis mentis.
Memoriam
(Sati) est quasi sapiens, intelligens porta custos qui denegat
introitus ad ignotas populum et solum lets in illis qui notum. Hominem
habere summum mentis et discrimen.
Sapientia
(Panna) similis alta, vallo operuit cum emplastrum. A persona debet
habere sapientiam ducens ad (et excidendos) oriuntur et cadere cum
nobili penetratio ducit ad completum exitium miseriae.
Omnes
septem horum boni status enable hominem derelinquere iniuriam actiones
et colunt bona actus, ut relinquere quod vituperabile et develop sine
crimine. Ita develops puritatem.
———-
Non
opus est anxietas de an non poterit pervenire ad metam Nibbana in hac
vita vel si non solum poterit facere ita in benevolentia excitavit unum
Buddha Ari Metteyya. Si nos facere optimum conatus possumus, talis
quaestiones et cura se. Debemus crescere quantum fieri potest in Sla
Samadhi et Panna, sperabo in hoc modo non poterit ad finem omnium
passionis.
Verum triumphabit!
Charlie Chaplin Laavegano
A vegan global ieiunium cibum catenam quae pervenit in India! Cum locus
in circuitu Bangalore et consilia ad expand per patriam, hoc est
celeriter facti ventus multas civitatem Vegans. Burgers, Pizzas adligat
glacies creams omnes delectamentum items obtulerunt admodum parabilis
prices. Est optimum locum colligentes cum amicis, familia membra vel
iustus te. Vos can discere magis hic.
Hoc
quaint popina in indiranagar gloriatur a menu quod includit vegan
Iaponica, Italica, African et Asian acetabula. Utrum tibi novi ad mundi
planta, secundum culinae vel Sententia adventurous satis est aliquid-in
fun est iustus incipiens ad Vegan Vogue! Est perfectum locus ad diem
natalem cenam. Vos can discere magis hic. (Http://www.happuycow.net/reviews/vegan-vogue-bangalore-274457)
Nam magis vegan options per Bangalore, reprehendo sicco Indian Inceptos scriptor Rector ut Veganism (https://onegood.in/…/indian-beginners-guide-to-vergeganizy). Hoc comprehensive resource providet omnia vos postulo scio circa ire plant, secundum in India.
Chinita realem Mexicanus cibum
Chinita
est in tantum in Bangalore qui servit authentica Mexicanus culinae. Non
solum est parabilis, vos can frui flipping per an omnino vegan menu
inter muros, domus-fecit vegan caseum et soyrizo-plus tacos, Enchiladas,
Burritos et Nachos! Si vos es vultus parumper aliquid aliud ex solito
Indian victu (et maybe etiam in macula ubi omnes amicos poterit invenire
aliquid!): Hoc est locus ad! Vos can discere magis hic. (Http://www.chinita.in/)
Habibi Falafel
Si
vestri ‘a seasoned vegan in Bangalore, tunc vos forsit coniectans hoc
popina esse in nostro dux. Est omnino leo Falafel torquem quod est amica
ad Vegans! Ut ex vegan falafel adligat, burgers, paniculi farti et
Platters ad parabilis pretio. Praeterea domini sunt magni gradu ad
reducendo cibum packaging et perditio. Vos can discere magis hic. (Https://abibifalafel.com/)
Natamentum
Hoc
organicum vegetarian popina offert vegan Meridionalis Indian acetabula,
pizza, et glacies crepito! Hoc est magna atmosphaera ad foederis cum
amicis ad frui prandium in tectis. Vos can discere magis hic. (Https://gonative.in/pages/farm-to-table)
Burma Burma
Have
vos conatus Burmese culinae? Nunc potes cum lots of excitando vegan
optiones. Est paulo plus pretiosa quam maxime popinae in oppidum, ut
exhiberet convivium ad specialem occasionem quasi graduatio prandium!
Offerunt delectamini mock cibos Tofu et Falafel proteins potest in animo
acetabula. Potes discere magis (https://www.burmaburma.in/)here. (Https://www.burmaburma.in/) (https://www.burmaburma.in/)
Green doctrina
In
popina est vegetarian menu habet numerum vegan options. Et continental
acetabula, Italica propria, et delectamentum drinks sunt certus placere
aliqua palatum. Vos can discere magis hic. (Http://www.greentheory.in/)
Who
doesn’t love miniature trees? The art of bonsai is beloved by so many
people around the world, yet there seems to be a lot of misconceptions
behind their…
74) Classical Benevolent Latvian-Klasiskā latviešu valoda,
Trešā cēlā patiesība: ciešanu pārtraukšanas realitāte - kas ir jāatstāj
Jhana
Jhana
ir dziļa klusuma un koncentrācijas meditatīvs stāvoklis, kurā prāts
kļūst pilnībā iegremdēts un absorbēts izvēlētajā uzmanības objektā. Tas
ir labās koncentrācijas attīstības stūrakmens.
Definīcija (ar līdzībām)
[Pirmā jhana]
“Ir
gadījums, kad mūks - diezgan izņemts no juteklības, kas izņemts no
nekaunīgām īpašībām - ienāk un paliek pirmajā jhana: paņemšana un
prieks, kas dzimis no izstāšanās, ko papildina vērsta doma un
novērtēšana. Viņš caurstrāvo un caurstrāvo un piepilda un piepilda šo
ķermeni ar paņemšanu un prieku, kas dzimis no izstāšanās. Nav nekā tāda,
ka viss viņa ķermenis nav nepervēts no paņemšanas un baudas, kas dzimis
no izstāšanās.
“Tāpat
kā tad, ja prasmīgs Bathman vai Bathman māceklis ielej vannas pulveri
misiņa baseinā un mīca to kopā, atkal un atkal apkaisa to ar ūdeni, lai
viņa vannas pulvera bumba-piesātināta, mitrums, kas caurlaidīta iekšā un
bez tās–caurlaide- tomēr nestāvētu; Pat tad mūks caurstrāvo, pietiek
un piepilda šo ķermeni ar izņemšanu un baudu, kas radusies no
izstāšanās. Nav nekā tāda, ka viss viņa ķermenis nav nepervēts no
paņemšanas un baudas, kas dzimis no izstāšanās …
[Otrā jhana]
“Turklāt,
neveicot virzītu domu un novērtējumu, viņš ienāk un paliek otrajā
Jhana: Rapture and Prieks, kas radusies no līdzjūtības, izpratnes
apvienošana, kas ir bez vērstas domas un novērtēšanas - iekšējā
pārliecība. Viņš caurstrāvo un caurstrāvo, pietiek un piepilda šo
ķermeni ar paņemšanu un baudu, kas radusies no līdzjūtības. Nav nekā
tāda, ka viss viņa ķermenis nav nepervēts no izvilkšanas un baudas, kas
dzimis no līdzjūtības.
“Tāpat
kā ezers ar pavasara ūdeni, kas labs no iekšpuses, bez pieplūduma no
austrumiem, rietumiem, ziemeļiem vai dienvidiem, un ar debesīm
periodiski piegādā bagātīgas dušas, lai vēsais ūdens slānis, kas labs no
ezera caurstrāvo un caurstrāvo, pietiek un piepilda to ar vēsiem
ūdeņiem, jo nav neviena ezera daļa, kas nav apkalpoti vēsie ūdeņi; Pat
ja tas, mūks caurstrāvo un caurstrāvo, pietiek un piepilda šo ķermeni
ar satraukumu un baudu, kas dzimusi no līdzjūtības. Nav nekā tāda, ka
viss viņa ķermenis nav nepervēts no paņemšanas un baudas, kas dzimis no
līdzjūtības…
[Trešā jhana]
“Turklāt
ar paņemšanas izbalēšanu viņš joprojām ir vienlīdzīgs, apdomīgs un
modrs un izjūt prieku ar ķermeni. He enters and remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous and mindful, he has a
pleasant abiding.’ He permeates and pervades, suffuses and fills this
very body with the pleasure divested of rapture, so that there is Nekas
no visa viņa ķermeņa, kas nav servēts ar prieku, kas noraidīts no
paņemšanas.
“Tāpat
kā zilā, baltā vai sarkanā-lotus dīķī, var būt daži no zilajiem,
baltajiem vai sarkanajiem lotosiem, kas, dzimuši un auguši ūdenī, paliek
iegremdēti ūdenī un uzplaukst, neceļot ārā no ūdens, lai tie būtu
caurstrāvoti un caurstrāvoti, piepildīti un piepildīti ar vēsu ūdeni no
saknēm līdz galiem, un nekas no šiem zilajiem, baltajiem vai sarkanajiem
lotosiem nebūtu nepietiekams ar vēsu ūdeni; Pat tad mūks caurstrāvo un
caurstrāvo, pietiek un piepilda šo ķermeni ar baudu, kas noraidīts no
paņemšanas. Nav nekā no visa viņa ķermeņa, kas nav servēts ar prieku,
kas atsavināts no paņemšanas…
[Ceturtā Jhana]
“Turklāt,
atsakoties no baudas un stresa-tāpat kā ar iepriekšēju pacilātības un
ciešanu pazušanu-viņš ieiet un paliek ceturtajā jhana: vienlīdzības un
apdomības tīrība, nedz arī ar gludu. Viņš sēž, caurstrāvojot ķermeni ar
tīru, spilgtu izpratni, tā ka nav nekā no visa viņa ķermeņa, kuru
nepietiek ar tīru, spilgtu izpratni.
“Tāpat
kā tad, ja vīrietis sēdētu no galvas līdz kājām ar baltu audumu, lai
nebūtu viņa ķermeņa daļas, kurai baltais audums nepagarinātu; Pat tad
mūks sēž, caurstrāvojot savu ķermeni ar tīru, spilgtu apziņu. Nav nekā
no visa viņa ķermeņa, kuru nepietiek ar tīru, spilgtu izpratni. ”
(Anguttara Nikaya, 5.28)
———–
“Tāpat
kā tad, ja vīrietis sēdētu no galvas līdz kājām ar baltu audumu, lai
nebūtu viņa ķermeņa daļas, kurai baltais audums nepagarinātu; Pat tad
mūks sēž, caurstrāvojot savu ķermeni ar tīru, spilgtu apziņu. Nav nekā
no visa viņa ķermeņa, kuru nepietiek ar tīru, spilgtu izpratni. ”
(Anguttara Nikaya, 5.28)
Jhana meistarība ir gudrības zīme
“Es paziņoju, ka personai, kas apveltīta ar četrām īpašībām, ir viena no lieliskām izpratnēm - lielisku cilvēku. Kuri četri?
“Pastāv
lieta, Brahmans, kad viņš praktizē daudzu cilvēku labklājību un laimi
un ir izveidojis daudzus cilvēkus cēlā metodē, tas ir, par to, kas ir
apbrīnojams, tas ir izveicīgs pareizais pareizība.
“Viņš
domā, ka jebkura doma, ko vēlas domāt, un nedomā, ka viņš nevēlas
domāt. Viņš gribēs jebkādu apņēmību, ko viņš vēlas, un viņš to nedarīs,
ko viņš nevēlas. Viņš ir ieguvis prāta meistarību attiecībā uz domas
ceļiem.
“Viņš
sasniedz-ikreiz, kad viņš vēlas bez spriedzes, bez grūtībām-četras
jhanas, kas ir paaugstinātas garīgās stāvokļi, patīkami atcelšana šeit
un tagad.
“Līdz
ar garīgu fermentāciju beigām-viņš joprojām ir bez raudzēšanas
izpratnes un izziņas atbrīvošanas, tieši to, ka viņš tos tieši pazīst un
saprata šeit un tagad.
“… Es paziņoju, ka cilvēks, kas piešķirts šīs četras īpašības, ir viena no lieliskām izpratnēm - lielisku cilvēku.”
(Anguttara Nikaya, 4.35)
Jhana un ieskats, rokā
Nav Jhana
tam, kam nav izpratnes,
nav izpratnes
par vienu bez Jhana.
Bet viens ar abiem Jhana
un izpratne:
Viņš ir uz robežas
no Unding.
(Dhammapada, 372)
no
Bezmaksas tiešsaistes labvēlīgs organizators
Misija labvēlīgs Visums pēc
Savu dārzeņu un augļu audzēšana podos
Par labu veselību bez bagātības
Mēs bijām labvēlīgi pamodināti
Mēs esam labvēlīgi pamodināti
Mēs joprojām esam labvēlīgi pamodināti
par pamošanos un nibbāna 74
Vadīta tēlainība peldēšanās meditācija ūdenī relaksācijai un iekšējam mieram (ūdens skaņas)
Šis
vadīts tēlainība ir mierīga un relaksējoša vizualizācijas meditācija,
kurā jūs sevi attēlosit okeānā, peldoties vēsā okeāna ūdenī, klausoties
mīksto ritmiskos okeāna skaņas, kas saistītas ar ūdeni. Šis vadīts
tēlainība ir paredzēta relaksācijai un stresa, trauksmes un pagātnes
kļūdu un sāpju atlaišanai, lai jūs varētu aptvert nākotni un visas labās
lietas, kas vēl priekšā. Tāpēc atlaidiet negatīvas emocijas, kas bloķē
ceļu pozitīvas enerģijas plūst cauri un nodrošina jums veselību un
dziedināšanu. Es vienmēr uzskatu, ka ūdens skaņa ir tik ļoti
relaksējoša, un man tas ir viens no labākajiem stresa mazināšanas
instrumentiem, kas tur atrodas, jo tas ir ūdens, neatkarīgi no tā, vai
tas ir ripojoša upe, okeāna viļņi vai lietus, ir tikai šis aizraujošais
ritms, kas izsauc relaksāciju un patiess iekšējais miers. Tāpēc
klausieties šo vadāmo tēlu meditāciju, ja jums ir nepieciešams veids, kā
atslābināties un dziedināt savu prātu un negatīvo emociju un enerģijas
ķermeni.
Labvēlīgi pamodināja vienu maitrejas projektu 72) klasiski labvēlīgs lao- ຄລາ ສິກ ລາວ ລາວ,
1. daļa - Maitreya projekts, Kushinagar, Utar Pradesh, Indija.
Tas
ir iedvesmojošs projekta redzējuma, arhitektūras un labdarības
programmu skatījums. Ar viņa svētuma ieguldījumiem Dalailama, Lama Zopa
Rinpoče un daudzi citi garīgie līderi.
2. daļa - Maitrejas projekta sirds svētnīcu relikvijas tūre.
Ceļojiet
ar ekskursiju, lai izjustu to, kā sirds svētnīcu relikvijas iedvesmo
cilvēkus visā pasaulē attīstīt mīlošas laipnības sirdi un attīrīt prāta
un ķermeņa kontinuumu. Ietver skaistus pašas relikviju kadrus.
3. daļa - Maitrejas miera meditācija.
Matireya
miera meditāciju par mīlošo laipnību lasa maiga balss, lai klausītājs
varētu koncentrēties uz miera cēloņa radīšanas pieredzi sevī un ārējā
pasaulē.
“Pasaulei mieru ir jāattīstās no iekšēja miera. Miers nav tikai vardarbības neesamība. Miers ir cilvēku līdzjūtības izpausme.”
- Viņa svētums Dalailama.
Maitrejas projekta mērķis ir dot:
- Ilgtermiņa sociālais un ekonomiskais ieguvums miljoniem cilvēku Indijas ziemeļdaļā.
- ilgstošs garīgs ieguvums pasaules sabiedrībai.
Maitrejas projekta aktivitāšu uzmanības centrā ir veidošana:
Indijas
ziemeļdaļā Kušinagara un Bodhgaya ir reģioni, kur lasītprasmes līmenis
ir ļoti zems, un miljoniem cilvēku dzīvo galējā nabadzībā, paļaujoties
uz iztikas līdzekļu zemkopību un menārisko darbu.
———
Maitrejas projekts nāks par labu šiem reģioniem, izmantojot:
-
izglītība ciematu bērniem no nabadzīgām ģimenēm, izmantojot unikālu
mācību programmu, kas uzsver ētisko attīstību, kā arī akadēmiskos
sasniegumus; aptverot primāro, vidējo un profesionālo izglītību.
- Starptautiskā standarta veselības aprūpe.
-
Nodarbinātība un tirdzniecība, kas būvniecības laikā nodrošinās darbu
vairāk nekā tūkstošiem cilvēku, kā arī radīs ilgtspējīgas darba vietas
nākotnei un reģionā ienesīs tūkstošiem saistīto nodarbinātības iespēju.
- Tūrisma atbalstīšana saistībā ar reģiona bagātīgo garīgo mantojumu.
- darbība kā katalizators un uzturoša ietekme daudziem citiem infrastruktūras uzlabojumiem.
Abas statujas, kā arī viņu troņa ēkas un parki, visu svēto svētā māksla, kas ir gan tradicionālā, gan moderna.
Gan
ilgtermiņā, gan īstermiņā Maitreya projekts ievērojami veicinās reģiona
labklājību, un tā mērķis ir kļūt par sociāli atbildīgas attīstības
modeli-videi draudzīgu, veidotu un būvētu tā, lai ilgst vismaz 1000
gadus.
Un
pat tagad Maitrejas projekta, mīlošā veida sirds, tiek nogādāta
cilvēkiem visā pasaulē caur Maitrejas projekta sirds svētnīcu relikvijas
tūri. Relikvijas tūre apvieno visu humāno un garīgo tradīciju cilvēkus,
lai radītu pasaules miera cēloņus, daloties ar vairāk nekā 1000 svēto
budistu relikviju unikālās un dārgās kolekcijas svētībām.
http: //www.maitreyaproject.org/en/ind …
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Mūzika
Maha Mayawati ji kā CM mēģināja pabeigt labvēlīgo pamodināto vienu Maitreya projektu.
Tagad
visi pamodinātie pasaules cilvēki vēlējās uzstādīt garāko labvēlīgo
pamodināto statuju Kushinara, ziedojot mazāko nominālvērtību. Arī
meditācijas centrs visiem, kas vēlas sasniegt mūžīgo svētlaimi ar
vismodernāko krematoriju.
Domāja, ka grupa to vēlētos.
*Kā satikt labvēlīgu pamodināja vienu Budas Metteyya*
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
Gan
Dasabodhisatta-uddesa, gan Anagatavamsa sniedz norādījumus par to, kas
cilvēkiem jādara, ja viņi vēlas satikt Budas Metteyya. Tas ir ļoti
svarīgi visiem, kas nesasniedz vismaz pirmo pamošanās posmu šīs Budas
atbrīvošanas laikā, jo, kā mēs redzējām, labvēlīgi pamodināja vienu
Budas metteyya būs pēdējais labvēlīgais pamodinātais viens Buda, kas
radās šajā pasaules ciklā. Ja cilvēks šajā pasaules ciklā nesasniedz
pamošanos, būs ārkārtīgi grūti iegūt vēl vienu iespēju.
Dasabodhisatta-uddesa
[142] Buda Gotama saka Venai. Sariputta: “Ne visi vīrieši redzēs manu
fizisko ķermeni. Ja viņi sastopas ar manām mācībām (Sasana), pasniedz
dāvanas (dana), novēro morāli (silu) un kultivē prāta attīstību
(bhavana), izmantojot augļus, viņi, viņi, viņi, viņi, viņi ar augļiem.
tiks atdzimis labvēlīgi pamodināts OneBuddha Ariya Metteyya. “
Šīs
trīs darbības ir nopelniem bagātas darbības pamats (PUNNA). [143] Ar
šīm darbībām personai var būt pārliecināta par atdzimšanu augstākajās
eksistences plaknēs. Prāta attīstīšana noved pie pagaidu tīrības, kas
sasniegta caur Jhana valstīm. Bet tas var izraisīt arī ieskatu
(Vipassana) un patiesu atbrīvošanu.
Anagatavamsa
[144] sniedz sīkāku informāciju. Lai satiktos ar labvēlīgu pamodinājumu
vienā Buda Metteyya, cilvēkiem vajadzētu pielikt pūles (Viriya) un būt
stingram (Dalha), ar uzbudinātu prātu (Ubbigga-Manasa). Mēs varam
uzskatīt, ka “uzbudināts prāts” nozīmē dziļu prāta vai steidzamības
sajūtu (samvega), kas rodas, realizējot steidzamo vajadzību strādāt
atbrīvošanai. Visi tie, kas dara labus darbus un ir modri - neatkarīgi
no tā, vai viņi ir Bhikkhus, Bhikkhunis, Laymen vai Laywomen - varēs
sastapties ar nākamo labvēlīgo pamodināto vienu Budu. Visi tie, kas
Budamam maksā lielu godu, redzēs labvēlīgo labvēlīgās asambleju, kas
pamodināja vienu Budas Metteyya. Jāizmanto svētā dzīve (Brahma-Cariya).
Dāvanas (Dana) būtu jādod. Jāuzglabā novērošanas dienas (Uposatha).
Mīlējoša laipnība (metta) ir rūpīgi jāizstrādā. Priecājoties par modrību
un nopelniem bagātām darbībām, būs iespējams galu galā izbeigt ciešanas
(Dukkha).
Ven.
Ledi Sayadaw [145] norāda, ka ir jāpieliek līdzsvarotas pūles attiecībā
uz labu rīcību (Carana) un pareizajām zināšanām (Vijja), ja ir
jāatbilst nākamajam labvēlīgajam pamodinātajam vienam Budam.
————–
Pareizā
rīcība nozīmē morāles (SILA) un koncentrācijas (Samadhi) attīstību.
Zināšanas nozīmē gudrības attīstību (panna). Pareizu izturēšanos var
salīdzināt ar skaņas ekstremitāšu. Pareizās zināšanas var salīdzināt ar
spēju redzēt. Ja trūkst viena vai otra, cilvēks būs neveiksmīgs. Persona
var būt dāsna un ievērot piecu priekšrakstu un astoņu priekšrakstu
pastāvīgos morāles noteikumus novērošanas dienās, bet, ja zināšanu
sēklas netiek stādītas, šī persona var satikt labvēlīgi pamodinātu vienu
Budas metteyya, bet nevar tikt pamodināta. Ja tiek izstrādātas tikai
zināšanas, nepareiza rīcība nozīmēs, ka izredzes sastapties ar nākamo
labvēlīgo pamodināto vienu Budu būs nelielas, pateicoties starpposmai
(Antara-Kappa) starp šo labvēlīgo pamodināto vienu Budas atbrīvošanu un
nākamo.
Ven
pieminētās nepareizas rīcības piemēri. Ledi Sayadaw ir: nav dāsni,
slikti sargā fiziskās darbībās, runas neierobežoti un nešķīsti domās.
Šāda rīcība nozīmēs atdzimšanu zemākajās valstīs vai nu nākamajā dzīvē,
vai arī turpmākajā dzīvē. Ja cilvēkiem, kuri rīkojas šādā veidā, izdodas
atdzimt augstākā pasaulē, viņu dāsnuma trūkums nozīmēs, ka viņi
saskarsies ar grūtībām, pārbaudījumiem un ciešanām iztikai. Neuzturot
priekšrakstus, viņi, visticamāk, tiksies ar strīdiem, strīdiem, dusmām
un naidu; un viņi būs jutīgi pret slimībām un kaites. Tas padarīs vēl
grūtāk izvairīties no darbībām, kas ved uz zemākām pasaulēm.
Tomēr
var būt iespējams, ka šodien persona jau iepriekš ir sagatavojusies
pamošanās sasniegšanai. Ja šajā dzīvē tiek pieliktas pareizas pūles, šī
persona var sasniegt vismaz pirmo pamošanās posmu un kļūt par Sotapannu.
Tad nebūs iespējams veikt nekādas darbības, kuru rezultātā rodas
atdzimšana zemākajās valstīs.
Tas
nebūt nenozīmē, ka šāda persona palaidīs garām iespēju redzēt nākamo
labvēlīgo pamodināto vienu Budu. Galu galā, būdams neatgriezenisks, viņš
vai viņa var atdzimt Suddhavasa Brahma pasaulēs, un dzīve šajās
pasaulēs var aptvert vairāku Budu karjeru. [146]
Ja
cilvēks, kuram ir pietiekami daudz pilnību (parami), lai sasniegtu
pamošanos šajā dzīves laikā, nepieliek nepieciešamās pūles, nākamajā
dzīvē Devas pasaulēs var būt iespējams kļūt par Sotapannu. Ja šāda
persona nepraktizē faktorus, kas izraisa pamošanos, viņš vai viņa
pilnībā izlaidīs šīs Budas atbrīvošanas laikā un tikai varēs panākt
atbrīvošanu nākamās labvēlīgās pamodinātās vienas Budas atbrīvošanas
laikā.
Ven.
Ledi Sayadaw norādījumi par nepieciešamo darbu, kas jāveic šajā dzīvē,
ietver to, kas būtu jādara personai, kura praktizē pliku ieskatu
meditāciju. [147] Vajadzētu izpildīt pirmo vienpadsmit no piecpadsmit
labām darbībām (Carana-Dhamma), [148], tas ir, visi, izņemot Jhana
štatus. Pirmās četras darbības ir: (1) ir morāles, [149] (2) Saprāta
durvis, (3) ir mērena ēšana un (4) nomodā.
Nākamās
septiņas īpašības ir septiņas labās valstis (Saddhamma), kuras
labvēlīgais pamodināja vienu Budu, salīdzinot ar dažādajām aizsardzības
pret karaliskās pierobežas pilsoņiem: [150]
Ticība (Saddha) labvēlīgajā pamodinātajā vienā Buda ir kā dziļi iegults stabs.
Pieticība (hiri) ir kā dziļa, plaša grāvja un nozīmē, ka māceklis kauns par nepareizu izturēšanos pret ķermeni, runu un prātu.
Saraugšanās
no rīkošanās nepareizi (Otappa) ir kā augsts, plašs ceļš, kas apņem
pilsētu un nozīmē, ka māceklis ir saistīts ar nepareizu izturēšanos pret
ķermeni, runu un prātu.
Lieliska
mācīšanās (Bahu-Sacca) ir kā lielisks šķēpu un zobenu bruņojums.
Cilvēks, kurš daudz ir dzirdējis, kurš atceras dzirdēto un kurš to vērtē
nozīmē, ka cilvēks, kurš zina labvēlīgo, pamodināja vienu Budas
doktrīnu.
Enerģija
(Viriya) ir kā liela armija, kas aizsargā pilsētu, lai personai būtu
jāatrod enerģija, lai atbrīvotos no nekvalificētiem garīgiem stāvokļiem,
iegūtu kvalificētus garīgus stāvokļus, nelokāmi, stingri un neatlaidīgi
ar kvalificētiem garīgiem stāvokļiem.
Uzmanība
(SATI) ir kā gudrs, inteliģents vārtu turētājs, kurš atsakās no ieejas
nezināmiem cilvēkiem un ļauj tikai pazīstamiem. Personai jābūt
visaugstākajai uzmanības un diskriminācijas pakāpei.
Gudrība
(panna) ir kā augsts, plašs vaļnis, kas pārklāts ar apmetumu. Personai
vajadzētu būt gudrībai, kas izraisa (nogriešanu no) pacelšanās un
kritiena, ar cēlu iespiešanos, kas izraisa pilnīgu ciešanu iznīcināšanu.
Visi
septiņi šie labie stāvokļi ļauj cilvēkam atteikties no nepareizām
darbībām un izkopt labas darbības, atteikties no vainas un attīstīt
nevainojamību. Tādējādi viņš attīsta tīrību.
———-
Mums
nav jāuztraucas par to, vai mēs varēsim sasniegt Nibbana mērķi šajā
dzīvē, vai arī mēs to varēsim izdarīt tikai labvēlīgi pamodināti vienā
Buda Ari Metteyya. Ja mēs pieliekam pēc iespējas labāk, šādi jautājumi
par sevi parūpēsies. Mums pēc iespējas vairāk jāaug Sila, Samadhi un
Panna, pārliecināti, ka šādā veidā mēs varēsim nonākt pie visu ciešanu
beigām.
Patiesība triumfēs!
Čārlijs Čaplins Lavegano
Indijā ir ieradusies vegānu globālā ātrās ēdināšanas ķēde! Ar vietām
visā Bangalore un plāno paplašināties visā valstī, tas ātri ir kļuvis
par iecienītāko daudzu pilsētu vegāniem. Burgers, Pizzas Worfs saldējumi
ir visi garšīgi priekšmeti, kas tiek piedāvāti par ļoti pieņemamām
cenām. Tā ir ideāla vieta, kur pulcēties ar draugiem, ģimenes locekļiem
vai tikai sevi. Jūs varat uzzināt vairāk šeit.
Šis
dīvainais restorāns Indiranagarā lepojas ar ēdienkarti, kurā ietilpst
vegāni japāņu, itāļu, afrikāņu un Āzijas ēdieni. Neatkarīgi no tā, vai
esat jauns augu virtuves pasaule vai jūtaties pietiekami piedzīvojumu
dēļ kaut kam-jautrība tikai sākas pie vegāna Vogue! Tā ir ideāla vieta
dzimšanas dienas vakariņām. Jūs varat uzzināt vairāk šeit. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
Lai iegūtu vairāk vegānu iespēju visā Bangalore, apskatiet Indijas iesācēju ceļvedi par vegānismu (https://onegood.in/pages/indian-beginners-guide-to-veganism). Šis visaptverošais resurss nodrošina visu, kas jums jāzina par došanos uz augu bāzes Indijā.
Chinita īsts meksikāņu ēdiens
Chinita
ir vienīgā vieta Bangalore, kas kalpo autentiskai meksikāņu virtuvei.
Tas ir ne tikai par pieņemamu cenu, bet arī var baudīt, ka caur pilnībā
vegānu ēdienkarti, ieskaitot churros, mājās gatavotu vegānu sieru un
Syyrizo-plus tacos, enchiladas, burritos un nachos! Ja jūs meklējat kaut
ko atšķirīgu no jūsu parastās Indijas cenas (un varbūt pat vieta, kur
visi jūsu draugi varēs kaut ko atrast!), Šī ir vieta, kur doties! Jūs
varat uzzināt vairāk šeit. (https://www.chinita.in/)
Habibi falafel
Ja
jūs esat pieredzējis vegāns Bangalore, tad jūs, iespējams, uzminējāt,
ka šis restorāns atradīsies mūsu ceļvedī. Tā ir pilnīgi veģetārā
falafela ķēde, kas ir ļoti draudzīga pret vegāniem! Iegūstiet svaigākos
vegānu falafela iesaiņojumus, burgerus, sviestmaizes un šķīvjus par
pieņemamu cenu. Turklāt īpašnieki veic lielus soļus, lai samazinātu
pārtikas iepakojumu un atkritumus. Jūs varat uzzināt vairāk šeit. (https://habibifalafel.com/)
Dzimtais
Šis
organiskais veģetārietis restorāns piedāvā vegānu dienvidu Indijas
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75) Classical Benevolent Lingala,75) Lingala ya kala,
”
इस मंच का उद्देश्य किसी की धार्मिक, जातिय या सामाजिक भावनाओं को आहत
करना नहीं है। यह मंच स्वस्थ्य तर्कों और समीक्षाओं को जगह देता है, यदि
कोई व्यक्ति गाली गलोच करता है या अपशब्द कहता है तो मंच उसकी निंदा करता
है। तथा यदि कोई मंच से मंच संचालक के अतिरिक्त अन्य अतिथि अपने कोई विचार
रखते हैं तो वे अतिथि के विचार माने जावें, उसके लिए चैनल या मंच
जिम्मेदा��� नहीं होगा।”
__________________
Sanatan
Samiksha promotes the fundamental duty of art. 51A(h) of the Indian
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expression.
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Kokola ba légumes & ba fruits na yo moko na ba nzungu .
n
Tozalaki kolamuka na boboto nyonso .
Tozali ba oyo tolamukaka na motema malamu .
Tozali kokoba kolamuka na boboto nyonso .
mpo na kolamuka mpe nibbāna na 75) lingala bénévole classique,75) Lingala ya Kala,
Bosolo ya lokumu ya misato: Bosolo ya botiki mpasi — oyo esengeli kozala ya solo .
Jhana .
Jhana
ezali ezalela ya komanyola ya kimia ya mozindo mpe ya bozindisi oyo
makanisi ekomi kozindisama mobimba mpe komipesa na eloko ya bokebi oyo
eponami. Ezali libanga ya nse na bokoli ya concentration ya malamu.
Ndimbola (na ba similes) .
[Jhana ya liboso].
“Ezali
na likambo oyo moine moko — alongolamaki mpenza na bozangi boyokani,
alongolami na bizaleli oyo ezangi mayele — akoti mpe atikali na Jhana ya
liboso: rapture mpe esengo oyo ebotamaki na bolongoli, elongo na
makanisi mpe botali oyo ekambami. A permea mpe a pervader, a suffus mpe
atondisi nzoto oyo mpenza na rapture mpe plaisir oyo ebotami na
retraite. Ezali na eloko moko te ya nzoto na ye mobimba oyo ezali na
bozangi bokengi mpe esengo oyo ebotamaki na bolongwi.
“Kaka
lokola soki moto ya kosukola oyo ayebi mosala malamu to moyekoli ya
kosukola azalaki kosopa mputulu ya kosukola na kati ya saani ya motako
mpe kokanga yango esika moko, kosopela yango mbala na mbala na mai, na
boye ete boule na ye ya mputulu ya kosukola —etoi, oyo etondi na mai,
ekɔti na kati mpe na yango te — Atako bongo, ekosɛnga te; Atako bongo,
monganga yango akoti, atondi mpe atondisi nzoto oyo mpenza na rapture
mpe esengo oyo ebotami na retraite. Ezali na eloko moko te ya nzoto na
ye mobimba oyo ezali na kati te na rapture mpe esengo oyo ebotami na
retraite…
[Ya ya mibale Jhana].
“Lisusu,
na stilling ya makanisi mpe ba évaluations dirigées, akoti mpe atikali
na deuxième Jhana : rapture mpe plaisir abotami na composure,
unification ya conscience sans pensée dirigée mpe évaluation — assurance
interne. Azali ko permea mpe ko pervader, ko suffuser mpe kotondisa
nzoto oyo mpenza na rapture mpe esengo oyo ebotami na composure. Ezali
na eloko moko te ya nzoto na ye mobimba oyo ezali na bozangi bokengi mpe
esengo oyo ebotami na composure.
“Kaka
lokola laki oyo ezali na mai ya prɛnta oyo euti na kati, oyo ezali na
mai te longwa na ɛsti, na wɛsti, na nɔrdi, to na sudi, mpe na likoló oyo
ezali kopesa mbala na mbala mai mingi, na boye ete liziba ya malili ya
mai oyo ezali na kati ya laki yango ekosala ete mai ezala malamu te .
Kokɔta mpe kopasola, kosukisa mpe kotondisa yango na mai ya malili,
ezali na eteni moko te ya laki oyo mai ya malili epasukaki te; Atako
bongo, mondele yango ekɔtaka mpe ekɔtaka, etondi mpe etondisaka nzoto
yango mpenza na ndenge oyo bato bakatá mpe esengo oyo ebotamaki na
kimya. Ezali na eloko moko te ya nzoto na ye mobimba oyo ezali na kati
te na rapture mpe esengo oyo ebotami na composure…
[Ya misato Jhana].
“Mpe
lisusu, na kolɛmba ya kokamatama, atikali na boyokani, na makanisi, mpe
na ekɛngɛ, mpe ayokaka esengo na nzoto. Akoti mpe atikali na jhana ya
misato, oyo bato ya lokumu basakoli ete, ‘Equanimité mpe na makanisi,
azali na bomoi ya kosepelisa.’ Atongi mpe apasoli, akokisaka mpe
atondisi nzoto oyo mpenza na esengo oyo elongolami na bokangi, mpo ete
ezali . Eloko moko te ya nzoto na ye mobimba ezalaki na esengo te na
esengo oyo elongolamaki na rapture.
“Kaka
lokola na etima ya bleu, ya mpɛmbɛ, to ya motane, ekoki kozala na mwa
ndambo ya lotus ya langi ya bule, ya mpɛmbɛ, to ya motane oyo, oyo
ebotamaka mpe oyo ezali kokola na mai, ekɔtaka na mai mpe efulukamaka
kozanga ete otɛlɛma libanda . ya mai, mpo ete ezala na mai mpe etondi na
bato, etondi mpe etondi na mai ya malili uta na misisa na yango kino na
nsɔngɛ na yango, mpe eloko moko te ya ba lotues wana ya langi ya bule,
ya mpɛmbɛ, to ya motane elingaki kozala na mai ya malili te; Atako
bongo, monganga yango akoti mpe akɔtaka, asukisi mpe atondisaka nzoto
yango mpenza na esengo oyo elɛmbisaka nzoto. Ezali na eloko moko te ya
nzoto na ye mobimba oyo ezali te na esengo elongolami na rapture…
[Ya minei Jhana].
“Mpe
lisusu, na kotika esengo mpe mitungisi — lokola na kolimwa ya liboso ya
esengo mpe mpasi — akoti mpe atikali na jhana ya minei: bopeto ya
bokokani mpe ya makanisi, mpe te-esepelisaka-lolenge. Afandi, azali
kokɔtela nzoto na bososoli ya pɛto mpe ya kongɛnga, mpo ete eloko moko
te ya nzoto na ye mobimba ekɔta te na bososoli ya pɛto mpe ya kongɛnga.
“Kaka
lokola nde mobali moko afandi azingamaki uta na motó kino na makolo na
elamba ya mpɛmbɛ mpo ete eteni moko te ya nzoto na ye ezala na likoló
te; Atako bongo, monganga yango afandi, azali kokɔtela nzoto na ye na
bososoli ya pɛto mpe ya kongɛnga. Ezali na eloko moko te ya nzoto na ye
mobimba oyo ezali na makambo ya pɛto mpe ya kongɛnga te.”
(Anguttara Nikaya, 5,28)
————
“Kaka
lokola nde mobali moko afandi azingamaki uta na motó kino na makolo na
elamba ya mpɛmbɛ mpo ete eteni moko te ya nzoto na ye ezala na likoló
te; Atako bongo, monganga yango afandi, azali kokɔtela nzoto na ye na
bososoli ya pɛto mpe ya kongɛnga. Ezali na eloko moko te ya nzoto na ye
mobimba oyo ezali na makambo ya pɛto mpe ya kongɛnga te.”
(Anguttara Nikaya, 5,28)
Maîtrise ya Jhana ezali elembo ya mayele .
“Nazali kosakola ete moto oyo azali na bizaleli minei azali moko ya bososoli monene, moto monene. Minei nini?
“Ezali
na likambo yango, Brahman, epai asalaka mpo na bolamu mpe esengo ya
bato mingi mpe asili kotya bato mingi na lolenge ya lokumu, elingi
koloba, bosembo ya oyo ezali ya kokumisa, bosembo ya oyo ezali na
mayele.
“Akanisaka
likanisi nyonso oyo alingi kokanisa, mpe akanisaka te ete likanisi moko
alingi kokanisa te. Alingi décision nionso alingi akolinga, pe akozwa
mokano moko te oyo alingi te. Azwi bokonzi ya makanisi na oyo etali
banzela ya makanisi.
“Azali
kozwa —ntango nyonso oyo alingi, kozanga mpasi, kozanga mokakatano — ba
jhanas minei oyo ezali na ba états mentales eleki makasi, ba abidings
ya esengo na kati ya awa-mpe-sikawa.
“Na
nsuka ya ba fermentations mentales — atikali na fermentation-free
conscience-release mpe discernment-release, asili koyeba directement mpe
kososola bango mpo na ye moko kaka na awa-mpe-sikawa.
“…Nasakoli moto oyo azali na bizaleli minei oyo ezali moko ya bososoli monene, moto monene.”
(Anguttara Nikaya, 4,35)
Jhana mpe bososoli, loboko na loboko .
Jhana azali te .
mpo na moto oyo azali na bososoli te, .
Discernement moko te .
mpo na moko oyo azali na jhana te.
Kasi moko na bango mibale Jhana .
mpe bososoli:
Azali na verge .
ya kozanga kokanga.
(Dhammapada, 372)
euti na
Gratuit en ligne organisateur benevolent pona .
Mission univers ya boboto na nzela ya .
Kokola ba légumes & ba fruits na yo moko na ba nzungu .
n
Tozalaki kolamuka na boboto nyonso .
Tozali ba oyo tolamukaka na motema malamu .
Tozali kokoba kolamuka na boboto nyonso .
mpo na kolamuka mpe Nibbāna na 74) Classique bénévole-Klasiskā Latviešu Valoda,
Meditation ya imagerie guidée ya ko nager na mayi pona ko relaxer pe kimia ya kati (ba sons ya mayi)
Images
oyo ya guidé ezali méditation ya visualisation calme mpe relaxante
esika okomimona na kati ya océan, ko nager na mayi ya océan ya malili,
tango ozali koyoka ba sons ya océan rythmique doux ya mayi ya kosopana.
Images oyo etambwisami ezali mpo na kopema mpe kotika mitungisi,
mitungisi mpe mabunga mpe mpasi ya kala, mpo ete okoka koyamba mikolo
mizali koya mpe makambo nyonso ya malamu oyo ezali liboso. Na yango,
tiká mayoki mabe oyo ezali kokanga nzela mpo na nguya ya malamu oyo
ezali koleka mpe komema yo kolɔngɔnɔ ya nzoto mpe kobikisa yo. Namonaka
ntango nyonso son ya nature ya mayi tellement très relaxant et pour moi
ezali moko ya ba meilleurs outils ya relief ya stress kuna libanda,
lokola mayi, ezala na ebale rippling, ba mbonge ya océan to mbula, ezali
kaka na rythme oyo ya mesmerisant oyo evoque relaxation et Kimya ya
kati ya solo. Na yango, yoká komanyola oyo ya bililingi oyo etambwisami
soki ozali na mposa ya lolenge ya kopema mpe kobikisa makanisi mpe nzoto
na yo ya mayoki mpe makasi ya mabe.
Benevolent Awakened One Maitreya Projet 75) Lingala bénévole classique,75) Lingala ya Kala,
Eteni ya 1 — Projet ya Maitreya, Kushinagar, Uttar Pradesh, Inde.
Oyo
ezali botali ya kofula na vision ya projet, architecture, mpe ba
programmes ya charitable. Na makabo oyo euti na bosantu na ye Dalai
Lama, Lama Zopa Rinpoche, mpe bakambi mosusu mingi ya elimo.
Eteni ya 2 — Tour ya relic ya sanctuaire ya motema ya projet Maitreya.
Salá
mobembo elongo na mobembo mpo na kokutana na lolenge oyo biloko ya
mosantu ya motema efulaka bato na mokili mobimba mpo na kokolisa motema
ya boboto mpe kopɛtola continuum ya makanisi mpe nzoto. Esangisi ba
films kitoko ya ba reliques yango moko.
Eteni ya 3 — Bomanioli ya kimia ya Maitreya.
Komanyola
ya kimia ya Matireya na ntina ya lolenge ya bolingo etangami na
mongongo ya malembe mpo ete moyoki akoki komipesa na mayele ya kobimisa
ntina ya kimia, na kati na bango moko mpe na mokili ya libanda.
“Mikéma
ya mokili esengeli ekola mpo na kimia ya kati. Kimya ezali kaka te
bozangi ya mobulu. Kimia ezali bomonisami ya mawa ya bato.”.
— Bosantu na ye Dalai Lama.
Objectif ya projet ya Maitreya ezali ya komema :
- Litomba ya bomoi mpe ya nkita ya ntango molai mpo na bamilio ya bato na nord ya Inde.
- Litomba ya molimo ya seko na lisanga ya mokili mobimba.
Likambo ya motuya ya misala ya projet ya Maitreya ezali kotonga:
- Ekimelo ya bronze ya 500ft/152m ya mikolo mizali koya Bouddha Maitreya na Kushinagar, Etat ya Uttar Pradesh.
- Ekimelo ya Maitreya ya 150ft/45m na Bodhgaya, Etat ya Bihar.
Na
nɔrdi ya Inde, Kushinagar mpe Bodhgaya ezali bitúká oyo motángo ya bato
oyo bayebi kotánga mpe kokoma ezali mpenza moke mpe bamilio ya bato
bazali kofanda na bobola makasi, bazali kotya motema na mosala ya
bilanga ya kobikela mpe na mosala ya kobikela.
———-
Projet Maitreya ekopesa litomba na ba régions wana na nzela ya :
-
Boyekoli mpo na bana ya mboka oyo bawutaka na mabota ya babola,
kosalelaka manaka ya kelasi oyo ekeseni na mosusu oyo ezali kopesa ntina
na bokoli ya bizaleli malamu lokola mpe bolongi na kelasi ; oyo etali
mateya ya liboso, ya mibale mpe ya mosala.
- Bosalisi ya bokolongono ya Norme internationale.
-
Mosala pe mombongo oyo ekopesa mosala na bato koleka nkoto na tango ya
botongi lokola pe kokela misala ya seko pona mikolo ekoya pe komema
bankoto ya mabaku ya misala oyo etali yango na etuka.
- Kosunga tourisme na boyokani na bozwi ya molimo ya bomengo ya etuka.
- Kosala lokola catalyseur pe influence ya ko soutenir pona ba améliorations infrastructures misusu ebele.
Bikeko
nyonso mibale, elongo na bandako na bango ya kiti ya bokonzi mpe
baparke, ekopambolama na mobimba na mayemi ya bule oyo ezali ya bonkoko
mpe ya mikolo oyo.
Na
tango molayi pe na tango mokuse, projet ya Maitreya ekopesa mingi na
bolamu ya etuka pe ezali na tina ya kokoma modèle ya développement
socialment responsable — oyo ekowumela zinga zinga, oyo esalemi pe
etongami pona kowumela ata mbula 1.000.
Mpe
ata sikawa, motema mpenza ya mosala ya Maitreya, bolingo ya bolingo,
ememami na bato na mokili mobimba na nzela ya Tour ya Relic ya Santuario
ya mosala ya motema ya Maitreya. Tournée ya Relic esangisaka bato ya
bonkoko nyonso ya bosungi bato mpe ya molimo mpo na kokela bantina ya
kimia ya mokili mobimba na kokabolaka mapamboli ya liboke ya biloko ya
bosantu koleka 1.000 ya bosantu koleka 1.000.
Maha Mayawati ji lokola CM amekaki kosilisa projet moko ya Maitreya oyo elamusami ya malamu.
Sikawa
bato banso balamukaki na mokili balingaki kotya ekeko ya moto oyo eleki
molai oyo elamuki na kushinara na kopesaka lingomba ya moke koleka.
Lisusu méditation centre mpo na baye banso balingi kozwa esengo ya seko
na mingi ya mikolo oyo crematorium.
Akanisaki ete etuluku yango ekosepela na likambo oyo.
*Ndenge nini kokutana na Benevolent alamuki moko Bouddha Metteyya*
Namo Tassa Bhagavato Arahatto SammasAmbudhassa
Dasabodhisatta-uddesa
mpe Anagatavamsa nyonso mibale epesaka malako mpo na oyo bato basengeli
kosala soki balingi kokutana na Bouddha Metteyya. Yango ezali na ntina
mingi mpo na baoyo nyonso bakokisi ata eteni ya liboso ya kolamuka te na
ntango ya dispensation oyo ya Bouddha, mpo, lokola tomoni yango,
Bouddha Metteyya moko ya boboto alamuki ekozala ya nsuka ya boboto oyo
Bouddha alamuki mpo na kobima na zingazinga ya mokili oyo. Soki moto
akoki te kolamuka na zingazinga ya mokili oyo, ekozala mpasi mingi mpo
na kozwa libaku mosusu.
Na
Dasabodhisatta-uddesa,[142] Buddha Gotama alobi na Ven. Sariputta,
“Bato banso bakomona nzoto na ngai ya mosuni te. Soki bakutani na mateya
na ngai (sasana), bapesaka makabo (dana), batalaka bizaleli malamu
(sila), mpe balonaka bokoli ya makanisi (bhavana), na nzela ya mbuma ya
yango, bango, . Akobotama lisusu na tango ya Onebuddha Ariya Metteyya
oyo alamuki ya boboto.”
Misala
misato oyo ezali moboko ya action méritoire (punna).[143] Na nzela ya
misala oyo moto akoki kozala na bondimi ya kobotama lisusu na ba plans
ya likolo ya bozali. Kokolisa makanisi ememaka na bopeto ya mwa ntango
moke oyo ezwami na nzela ya ba états ya Jhana. Kasi ekoki mpe komema na
bososoli (Vipassana) mpe na bonsomi ya solo.
Anagatavamsa[144]
epesaka makambo mosusu ya mikemike. Mpo na kokutana na Benevolent
Awakened Bouddha Metteyya moko, bato basengeli kosala milende (Viriya)
mpe kozala makasi (Dalha), na makanisi oyo ebulungani (Ubbigga-Manasa).
Tokoki kokanisa ete “makanisi oyo endimisami” elimboli kolamusa mozindo
ya makanisi to ya liyoki ya kosala nokinoki (Samvega) oyo euti na
kososola mposa ya nokinoki ya kosala mpo na bonsomi. Baoyo nyonso
basalaka misala malamu mpe oyo bazali na bokɛngi - ezala Bhikkhus,
Bhikkhunis, Laïc, to basi ya basi - bakozala na likoki ya kokutana na
moto oyo alandi malamu oyo akolamwisa Bouddha moko. Baoyo nyonso
bafutaka lokumu monene na Bouddha bakomona liyangani ya malamu ya
Bouddha Metteyya oyo alamuki na boboto nyonso. Bomoi ya bule
(Brahma-Cariya) esengeli kosala yango. Esengeli kopesa makabo (dana).
Esengeli kobomba mikolo ya botosi (Uposatha). Esengeli kosala na likebi
mpenza boboto ya bolingo (Metta). Na kosepelaka na bokɛngi mpe na
makambo oyo ebongi, ekozala na likoki ya nsukansuka kosala mpasi
(dukkha).
Ven.
Ledi Sayādaw[145] amonisi ete esengeli kosala milende ya bokatikati na
oyo etali etamboli ya malamu (Carana) mpe boyebi ya malamu (Vijja) soki
moto asengeli kokutana na moto ya boboto oyo alandi Bouddha moko.
————–
Etamboli
ya malamu elimboli kokolisa bizaleli malamu (Sila) mpe kotya makanisi
na makambo nyonso (samadhi). Boyebi elakisi kokolisa mayele (Panna).
Etamboli ya malamu ekoki kokokana na kozala na makolo ya mongongo.
Boyebi ya malamu ekoki kokokana na kozala na likoki ya komona. Soki moko
to mosusu azali te, moto akolonga te. Moto akoki kozala na bokabi mpe
kobatela mibeko ya bizaleli malamu ya libela ya mibeko mitano mpe mibeko
mwambe na mikolo ya botosi, kasi soki mboto ya boyebi elonamaki te,
moto yango akoki kokutana na boboto alamuki moko Bouddha metteyya kasi
akoki te kolamuka. Soki kaka boyebi esalemi, etamboli ya mabe ekolimbola
ete mabaku ya kokutana na bénévole oyo ekolanda oyo Bouddha moko
alamuki ekozala moke, mpo na eleko oyo ezali na kati (Antara-Kappa) kati
na bénévole oyo elamuki na dispensation moko ya Bouddha mpe oyo
ekolanda.
Bandakisa
ya etamboli ya mabe oyo Ven alobeli. Ledi Sayādaw ezali: kozala na
motema malamu te, kozala na bokɛngi malamu te na misala ya nzoto, kozala
na bopekisami te na maloba, mpe na makanisi ya mbindo. Etamboli ya
ndenge wana ekolimbola kobotama lisusu na bisika ya nse, ezala na bomoi
oyo ekolanda to na bomoi oyo ekoya. Soki bato oyo basalaka na ndenge
wana bakoki mpenza kobotama lisusu na mokili ya likoló, kozanga bokabi
na bango ekolimbola ete bakokutana na mikakatano, mimekano, mpe
mikakatano mpo na kobikela. Na nzela ya kobatela te mibeko, bakoki
kokutana na matata, koswana, nkanda, mpe koyina; mpe bakozala na likoki
ya kozwa maladi mpe bamaladi. Yango ekosala ete ezala lisusu mpasi mpo
na koboya misala oyo ememaka na mokili ya nse.
Kasi,
ekoki kozala ete moto oyo asilá komibongisa na kala mpo akómaki
kolamuka. Soki effort ya malamu esalemi na vie oyo, mutu wana akoki
kozua au moins étape ya liboso ya kolamuka pe kokoma sotapanna. Na
nsima, ekozala mpasi mpo na kosala likambo moko oyo ekosala ete bábotama
lisusu na bisika ya nse.
Yango
ekolimbola mpenza te ete moto ya ndenge wana akozanga libaku ya komona
Bouddha moko oyo alandi malamu oyo akolanda. Nsukansuka, lokola moto oyo
azali kozonga te, akoki kobotama lisusu na mokili ya Suddhavasa Brahma,
mpe bomoi na mokili oyo ekoki kozala na misala ya ba Bouddha
ebele.[146]
Soki
moto oyo azali na ba perfections ekoki (Parami) mpo na kokoma na
kolamuka na bomoi oyo azali kosala makasi te, ekoki kozala ete ekoma
Sotapanna na bomoi oyo ekolanda na mokili ya Deva. Soki moto ya ndenge
wana azali komeka te makambo oyo ememaka na kolamuka, akozanga mpenza na
boumeli ya ntango ya Bouddha oyo mpe akozala kaka na likoki ya kozwa
kobimisama na boumeli ya ntango ya malamu ya Bouddha oyo ekolanda.
Ven.
Malako ya Ledi Sayādaw oyo etali mosala oyo esengeli esalema na bomoi
oyo ezali na oyo esengeli kosalema na moto oyo azali kosala mosala ya
komanyola na bososoli ya mpamba.[147] Esengeli moto akokisaka misala
zomi na moko ya yambo ya misala zomi na mitano (Carana-Dhamma),[148]
elingi koloba, nyonso longola se Jhana elobi. Misala minei ya liboso
ezali: (1) kozala na bizaleli malamu,[149] (2) Kobatela baporte ya sens,
(3) kozala na bokatikati na kolia, mpe (4) kolamuka.
Bizaleli
nsambo oyo elandi ezali ba états sambo ya malamu (Saddhamma) oyo
bénévole elamusaki Bouddha moko soki tokokanisi yango na ba protections
ndenge na ndenge mpo na bana mboka ya ville ya frontière royale:[150]
Kondima (Saddha) na kati ya boboto oyo Bouddha alamuki ezali lokola likonzí oyo ekɔtisami na mozindo.
Bopɔlɔ
(Hiri) ezali lokola libulu ya mozindo mpe ya monene mpe elimboli ete
moyekoli ayokaka nsɔni ya etamboli ya mabe na nzoto, na maloba mpe na
makanisi.
Kokita na
kosala mabe (ottrappa) ezali lokola nzela ya likolo, ya monene oyo
ezingami na engumba mpe elakisi moyekoli azali komibanzabanza mpo na
koboya etamboli ya mabe na nzoto, na maloba, mpe na makanisi.
Kozala
ya boyekoli monene (Bahu-Sacca) ezali lokola bibundeli monene ya makula
mpe mipanga. Moto oyo ayoki mingi, oyo amikundoli oyo eyokamaki, mpe
oyo azali kopesa motuya na yango elakisi moto oyo ayebi malamu liteya ya
Bouddha oyo alamuki.
Energie
(Viriya) ezali lokola limpinga monene oyo ezali kobatela engumba, mpo
moto asengeli kolamusa nguya mpo na kolongola ba états mentales oyo
ezali na mayele te, mpo na kozwa ba états mentales ya mayele, kozala ya
kotɛngatɛnga, ya makasi liboso, mpe ya koyika mpiko na ba états mentales
ya mayele.
Mindfulness
(Sati) ezali lokola mobateli ya porte ya mayele, ya mayele oyo aboyaka
kokota na bato oyo bayebani te mpe kaka kotika na baye bayebani. Moto
asengeli kozala na degré ya likolo ya mindfulness mpe discrimination.
Mayele
(Panna) ezali lokola eteni ya likoló mpe ya monene oyo ezipami na
plâtre. Moto asengeli kozala na mayele oyo ememaka na (kokata) komata
mpe kokweya, na bokɔti ya lokumu oyo ememaka na kobebisama mobimba ya
mpasi.
Ba
états oyo nionso sambo ya malamu epesaka moto makoki ya kotika misala
ya mabe mpe kolona misala ya malamu, kotika oyo ezali na foti mpe
kokolisa bozangi mbeba. Na ndenge yango, akólisaka bopɛto.
———–
Tozali
na mposa te ya komitungisa soki tokozala na makoki ya kokokisa mokano
ya Nibbana na bomoi oyo to soki tokozala kaka na makoki ya kosala yango
na nse ya Bouddha Ari Metteyya oyo alamuki na boboto. Soki tosali makasi
oyo tokoki, mituna ya ndenge wana ekomibatela. Tosengeli kokola mingi
lokola ekoki na Sila, Samadhi, mpe Panna, na elikya ete na lolenge oyo
tokozala na makoki ya koya na nsuka ya mpasi nyonso.
Solo ekolonga!
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Inde! Lokola bisika nyonso ezali zingazinga ya Bangalore mpe ekani
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libota to kaka yo moko. Okoki koyeba makambo mingi awa.
Restaurant
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Japonais, ya Italie, ya Afrika mpe ya Azia. Ezala ozali ya sika na
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Chinita Bilei ya solo ya Mexique .
Chinita
ezali esika se moko na Bangalore oyo epesaka bilei ya solosolo ya
Mexique. Ezali kaka te na ntalo ya malamu, okoki kosepela na kobalusa na
nzela ya menu oyo ezali mpenza vegan oyo ezali na kati na yango
Churros, fromage vegan mpe soyrizo oyo basali na ndako —bakisa ba tacos,
ba enchiladas, ba burritos mpe ba nachos! Soki ozali koluka eloko
ekeseni na tarif na yo ya Inde oyo omesanaki na yango (mpe mbala mosusu
ata esika oyo baninga na yo nyonso bakozala na likoki ya kozwa eloko!),
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Habibi Falafel .
Soki
ozali vegan ya malamu na Bangalore, boye mbala mosusu okanisaki ete
restaurant oyo ekozala na motambwisi na biso. Ezali chaîne falafel
entièrement végétarienne oyo ezali très amical envers ba vegans! Bozwa
ba falafel ya sika ya vegan, ba hamburger, ba sandwich, mpe ba plats na
talo ya malamu. Longola yango, bankolo yango bazali kosala makambo mingi
mpo na kokitisa biloko oyo batyaka na biloko ya kolya mpe bosɔtɔ. Okoki
koyeba makambo mingi awa. (https://habibifalafel.com/)
Kende native .
Restaurant
oyo ya ba végétariens biologiques ezali na ba plats ya ba indiens ya
sud ya vegan, pizza, na glace! Ezali na mopepe monene mpo na kokutana na
baninga mpo na kosepela na bilei ya mpokwa na likoló ya ndako. Okoki
koyeba makambo mingi awa. (https://gonative.in/pages/farm-to-table)
Birmanie Birmanie .
Osilá
komeka bilei ya Birmanie? Sikoyo okoki na ebele ya ba options ya vegan
ya kosepelisa. Ezali mwa ntalo mingi koleka mingi ya ba restaurants na
engumba, yango wana lata mpo na libaku moko ya ntina lokola dinner ya
diplôme! Bapesaka misuni ya mikemike ya mikemike, ba proteines ya tofu
mpe falafel oyo ekoki kosalama na bilei ya motema. Okoki koyeba makambo
mingi (https://www.burmaburma.in/)awa. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
Théorie ya vert .
Menu
ya ba végétariens ya restaurant ezali na ba options ya ba végétaniques.
Ba plats continentals na bango, ba spécialités italiennes, na masanga
ya elengi ezali sûr ya kosepelisa palate nionso. Okoki koyeba makambo
mingi awa. (https://www.greentheory.in/)
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“Ashoka Pillar” redirects here. For the pillar in Delhi also known as Ashoka pillar, see Iron pillar of Delhi.
Not to be confused with Lion Capital of Ashoka.
The
pillars of Ashoka are a series of monolithic columns dispersed
throughout the Indian subcontinent, erected or at least inscribed with
edicts by the Mauryan Emperor Ashoka during his reign from c. 268 to
232 BCE.[2] Ashoka used the expression Dhaṃma thaṃbhā (Dharma stambha),
i.e. “pillars of the Dharma” to describe his own pillars.[3][4] These
pillars constitute important monuments of the architecture of India,
most of them exhibiting the characteristic Mauryan polish. Of the
pillars erected by Ashoka, twenty still survive including those with
inscriptions of his edicts. Only a few with animal capitals survive of
which seven complete specimens are known.[5] Two pillars were relocated
by Firuz Shah Tughlaq to Delhi.[6] Several pillars were relocated later
by Mughal Empire rulers, the animal capitals being removed.[7] Averaging
between 12 and 15 m (40 and 50 ft) in height, and weighing up to 50
tons each, the pillars were dragged, sometimes hundreds of miles, to
where they were erected.[8]
Pillars of Ashoka
One of the Pillars of Ashoka, in Vaishali
Material
Polished sandstone
Period/culture
3rd century BCE
Known locations of the Pillars of Ashoka[1]
The
pillars of Ashoka are among the earliest known stone sculptural remains
from India. Only another pillar fragment, the Pataliputra capital, is
possibly from a slightly earlier date. It is thought that before the 3rd
century BCE, wood rather than stone was used as the main material for
Indian architectural constructions, and that stone may have been adopted
following interaction with the Persians and the Greeks.[9] A graphic
representation of the Lion Capital of Ashoka from the column there was
adopted as the official State Emblem of India in 1950.[10]
All
the pillars of Ashoka were built at Buddhist monasteries, many
important sites from the life of the Buddha and places of pilgrimage.
Some of the columns carry inscriptions addressed to the monks and
nuns.[11] Some were erected to commemorate visits by Ashoka. Major
pillars are present in the Indian States of Bihar, Uttar Pradesh, Madhya
Pradesh and some parts of Haryana.
Ashoka and Buddhism
Edit
Lion Capital of Ashoka from Sarnath, with Wheel of the Moral Law (reconstitution). 3rd century BCE.[12][13][14]
Ashoka
ascended to the throne in 269 BC inheriting the Mauryan empire founded
by his grandfather Chandragupta Maurya. Ashoka was reputedly a tyrant at
the outset of his reign. Eight years after his accession he campaigned
in Kalinga where in his own words, “a hundred and fifty thousand people
were deported, a hundred thousand were killed and as many as that
perished…” As he explains in his edicts, after this event Ashoka
converted to Buddhism in remorse for the loss of life. Buddhism became a
state religion and with Ashoka’s support it spread rapidly. The
inscriptions on the pillars set out edicts about morality based on
Buddhist tenets.[15][16] They were added in 3rd century BCE.
Construction
Edit
Possible sources of inspiration
Sphinx of the Naxians, Delphi, c. 6th BCE.[17]
Highly polished Achaemenid load-bearing column with lotus capital and ashvins, Persepolis, c. 5th-4th BCE.
See also: Mauryan polish
The
traditional idea that all were originally quarried at Chunar, just
south of Varanasi and taken to their sites, before or after carving,
“can no longer be confidently asserted”,[18] and instead it seems that
the columns were carved in two types of stone. Some were of the spotted
red and white sandstone from the region of Mathura, the others of
buff-colored fine grained hard sandstone usually with small black spots
quarried in the Chunar near Varanasi. The uniformity of style in the
pillar capitals suggests that they were all sculpted by craftsmen from
the same region. It would therefore seem that stone was transported from
Mathura and Chunar to the various sites where the pillars have been
found, and there was cut and carved by craftsmen.[19]
The
pillars have four component parts in two pieces: the three sections of
the capitals are made in a single piece, often of a different stone to
that of the monolithic shaft to which they are attached by a large metal
dowel. The shafts are always plain and smooth, circular in
cross-section, slightly tapering upwards and always chiselled out of a
single piece of stone. There is no distinct base at the bottom of the
shaft. The lower parts of the capitals have the shape and appearance of a
gently arched bell formed of lotus petals. The abaci are of two types:
square and plain and circular and decorated and these are of different
proportions. The crowning animals are masterpieces of Mauryan art, shown
either seated or standing, always in the round and chiselled as a
single piece with the abaci.[20][21] Presumably all or most of the other
columns that now lack them once had capitals and animals. They are also
used to commemorate the events of the Buddha’s life.
Left
image: Vaishali lion of Ashoka. Right image: Assyrian relief of a lion
at Nineveh (circa 640 BCE). Many stylistic elements (design of the
whiskers, the eyes, the fur etc…) point to similarities.[22]
Currently
seven animal sculptures from Ashoka pillars survive.[5][23] These form
“the first important group of Indian stone sculpture”, though it is
thought they derive from an existing tradition of wooden columns topped
by animal sculptures in copper, none of which have survived. It is also
possible that some of the stone pillars predate Ashoka’s reign.[24]
Floral designs
Top image: Abacus of the Allahabad pillar, with lotuses alternating with “flame palmettes” over a bead and reel pattern.
Bottom image: A quite similar frieze from Delphi, 525 BCE
Origin
Edit
Western origin
Edit
There
has been much discussion of the extent of influence from Achaemenid
Persia,[25] where the column capitals supporting the roofs at Persepolis
have similarities, and the “rather cold, hieratic style” of the Sarnath
Lion Capital of Ashoka especially shows “obvious Achaemenid and
Sargonid influence”.[26] India and the Achaemenid Empire had been in
close contact since the Achaemenid conquest of the Indus Valley, from
circa 500 BCE to 330 BCE.
Hellenistic
influence has also been suggested.[27] In particular the abaci of some
of the pillars (especially the Rampurva bull, the Sankissa elephant and
the Allahabad pillar capital) use bands of motifs, like the bead and
reel pattern, the ovolo, the flame palmettes, lotuses, which likely
originated from Greek and Near-Eastern arts.[22] Such examples can also
be seen in the remains of the Mauryan capital city of Pataliputra.
It
has also been suggested that 6th century Greek columns such as the
Sphinx of Naxos, a 12.5m Ionic column crowned by a sitted animal in the
religious center of Delphi, may have been an inspiration for the pillars
of Ashoka.[17] Many similar columns crowned by sphinxes were discovered
in ancient Greece, as in Sparta, Athens or Spata, and some were used as
funerary steles.[17] The Greek sphinx, a lion with the face of a human
female, was considered as having ferocious strength, and was thought of
as a guardian, often flanking the entrances to temples or royal
tombs.[28]
Pillar as Dhvaja, military standard
Heliodorus pillar in Vidisha, India, 2nd Century BCE
Shunga horseman carrying portable garuda standard, Bharhut 2nd Century BCE
Indian origin
Edit
Some
scholars such as John Irwin emphasized a reassessment from popular
belief of Persian or Greek origin of Ashokan pillars. He makes the
argument that Ashokan pillars represent Dhvaja or standard which Indian
soldiers carried with them during battle and it was believed that the
destruction of the enemy’s dhvaja brought misfortune to their opponents.
A relief of Bharhut stupa railing portrays a queenly personage on
horseback carrying a Garudadhvaja.[29] Heliodorus pillar has been called
Garudadhvaja, literally Garuda-standard, the pillar dated to 2nd
century BC is perhaps the earliest recorded stone pillar which has been
declared a dhvaja.[30]
Ashokan
edicts themselves state that his words should be carved on any stone
slab or pillars available indicating that the tradition of carving stone
pillars was present before the period of Ashoka.
Jhon
Irwin also highlights the fact that carvings on pillars such as
Allahabad pillar was done when it had already been erected indicating
its pre Ashokan origins.[31]
Ashoka
called his own pillars Silā Thabhe (𑀲𑀺𑀮𑀸𑀣𑀪𑁂, Stone Stambha, i.e.
stone pillars). Lumbini inscription, Brahmi script.
Stylistic argument
Edit
Though
influence from the west is generally accepted, especially the Persian
columns of Achaemenid Persia, there are a number of differences between
these and the pillars. Persian columns are built in segments whereas
Ashokan pillars are monoliths, like some much later Roman columns. Most
of the Persian pillars have a fluted shaft while the Mauryan pillars are
smooth, and Persian pillars serve as supporting structures whereas
Ashokan pillars are individual free-standing monuments. There are also
other differences in the decoration.[32] Indian historian Upinder Singh
comments on some of the differences and similarities, writing that “If
the Ashokan pillars cannot in their entirety be attributed to Persian
influence, they must have had an undocumented prehistory within the
subcontinent, perhaps a tradition of wooden carving. But the transition
from stone to wood was made in one magnificent leap, no doubt spurred by
the imperial tastes and ambitions of the Maurya emperors.”[33]
Whatever
the cultural and artistic borrowings from the west, the pillars of
Ashoka, together with much of Mauryan art and architectural prowesses
such as the city of Pataliputra or the Barabar Caves, remain outstanding
in their achievements, and often compare favourably with the rest of
the world at that time. Commenting on Mauryan sculpture, John Marshall
once wrote about the “extraordinary precision and accuracy which
characterizes all Mauryan works, and which has never, we venture to say,
been surpassed even by the finest workmanship on Athenian
buildings”.[34][35]
Complete list of the pillars
Edit
Five
of the pillars of Ashoka, two at Rampurva, one each at Vaishali,
Lauriya Araraj and Lauria Nandangarh possibly marked the course of the
ancient Royal highway from Pataliputra to the Nepal. Several pillars
were relocated by later Mughal Empire rulers, the animal capitals being
removed.[7]
The
two Chinese medieval pilgrim accounts record sightings of several
columns that have now vanished: Faxian records six and Xuanzang fifteen,
of which only five at most can be identified with surviving
pillars.[36] All surviving pillars, listed with any crowning animal
sculptures and the edicts inscribed, are as follows:[20][37]
Complete standing pillars, or pillars with Ashokan inscriptions
Edit
Geographical spread of known pillar capitals.
Delhi-Topra
pillar, in the fortress of Feroz Shah Kotla, Delhi (Pillar Edicts I,
II, III, IV, V, VI, VII; moved in 1356 CE from Topra Kalan in
Yamunanagar district of Haryana to Delhi by Firuz Shah Tughluq.[1]
Delhi-Meerut,
Delhi ridge, Delhi (Pillar Edicts I, II, III, IV, V, VI; moved from
Meerut to Delhi by Firuz Shah Tughluq in 1356.[1]
Nigali
Sagar (or Nigliva, Nigalihawa), near Lumbini, Nepal. Pillar missing
capital, one Ashoka edict. Erected in the 20th regnal year of Ashoka (c.
249 BCE).[1]
Rupandehi,
near Lumbini, Nepal. Also erected in the 20th regnal year of Ashoka (c.
249 BCE), to commemorate Ashoka’s pilgrimage to Lumbini. Capital
missing, but was apparently a horse.[1]
Allahabad
pillar, Uttar Pradesh (originally located at Kausambi and probable
moved to Allahabad by Jahangir; Pillar Edicts I-VI, Queen’s Edict,
Schism Edict).[1]
Rampurva,
Champaran, Bihar. Two columns: a lion with Pillar Edicts I, II, III,
IV, V, VI; a bull without inscriptions. The abacus of the bull capital
features honeysuckle and palmette designs derived from Greek designs.[1]
Sanchi, near Bhopal, Madhya Pradesh, four lions, Schism Edict.[1]
Sarnath,
near Varanasi, Uttar Pradesh, four lions, Pillar Inscription, Schism
Edict.[1] This is the famous “Lion Capital of Ashoka” used in the
national emblem of India.
Lauriya-Nandangarth, Champaran, Bihar, single lion, Pillar Edicts I, II, III, IV, V, VI.[1]
Lauriya Araraj, Champaran, Bihar (Pillar Edicts I, II, III, IV, V, VI).[1]
Vaishali, Bihar, single lion, with no inscription.[1]
The
Amaravati pillar fragment is rather problematic. It only consists in 6
lines in Brahmi which are hardly decipherable. Only the word vijaya
(victory) can be made out, arguably a word also used by Ashoka.[38]
Sircar, who provides a detailed study, considers it as probably
belonging to an Ashokan pillar.[39]
Complete standing pillars, or pillars with Ashokan inscriptions
Vaishali
Vaishali
Lauriya-Nandangarh
Lauriya-Nandangarh
Lauriya-Araraj
Lauriya-Araraj
Delhi-Meerut (originally from Meerut, broken in pieces during transportation).
Delhi-Meerut (originally from Meerut, broken in pieces during transportation).
Delhi-Topra (originally from Topra Kalan).
Delhi-Topra (originally from Topra Kalan).
Allahabad (originally from Kosambi)
Allahabad (originally from Kosambi)
Lumbini (broken in half). Capped for protection in the 20th century.
Lumbini (broken in half). Capped for protection in the 20th century.
Sarnath
Sarnath
Sanchi
Sanchi
Rampurva
Rampurva
Nigali Sagar
Nigali Sagar
Fragment of pillar with inscription, Amaravati.[40]
Fragment of pillar with inscription, Amaravati.[40]
Pillars without Ashokan inscriptions
Edit
There
are also several known fragments of Ashokan pillars, without recovered
Ashokan inscriptions, such as the Ashoka pillar in Bodh Gaya, Kausambi,
Gotihawa, Prahladpur (now in the Government Sanskrit College,
Varanasi[41]), Fatehabad, Bhopal, Sadagarli, Udaigiri-Vidisha,
Kushinagar, Arrah (Masarh) Basti, Bhikana Pahari, Bulandi Bagh
(Pataliputra), Sandalpu and a few others, as well as a broken pillar in
Bhairon (”Lat Bhairo” in Benares)[42] which was destroyed to a stump
during riots in 1908.[43] The Chinese monks Fa-Hsien and Hsuantsang also
reported pillars in Kushinagar, the Jetavana monastery in Sravasti,
Rajagriha and Mahasala, which have not been recovered to this day.[43]
Fragments of Pillars of Ashoka, without Ashokan inscriptions
Kausambi
Kausambi
Gotihawa, possible base of the Nigali Sagar pillar
Gotihawa, possible base of the Nigali Sagar pillar
Bodh Gaya (originally near Sujata Stupa, brought from Gaya in 1956).[44]
Bodh Gaya (originally near Sujata Stupa, brought from Gaya in 1956).[44]
Portion of an Ashokan pillar, found in Pataliputra.
Portion of an Ashokan pillar, found in Pataliputra.
Bhawanipur Rupandehi.
Bhawanipur Rupandehi.
The capitals (Top Piece)
Edit
Abacus of the Allahabad pillar of Ashoka, the only remaining portion of the capital of the Allahabad pillar.
There
are altogether seven remaining complete capitals, five with lions, one
with an elephant and one with a zebu bull. One of them, the four lions
of Sarnath, has become the State Emblem of India. The animal capitals
are composed of a lotiform base, with an abacus decorated with floral,
symbolic or animal designs, topped by the realistic depiction of an
animal, thought to each represent a traditional directions in India.
The horse motif on the Sarnath Lion Capital of Ashoka, is often described as an example of Hellenistic realism.[45]
Various
foreign influences have been described in the design of these
capitals.[46] The animal on top of a lotiform capital reminds of
Achaemenid column shapes. The abacus also often seems to display some
influence of Greek art: in the case of the Rampurva bull or the Sankassa
elephant, it is composed of honeysuckles alternated with stylized
palmettes and small rosettes.[47] A similar kind of design can be seen
in the frieze of the lost capital of the Allahabad pillar. These designs
likely originated in Greek and Near-Eastern arts.[48] They would
probably have come from the neighboring Seleucid Empire, and
specifically from a Hellenistic city such as Ai-Khanoum, located at the
doorstep of India.[24] Most of these designs and motifs can also be seen
in the Pataliputra capital.
The
Diamond throne of Bodh Gaya is another example of Ashokan architecture
circa 260 BCE, and displays a band of carvings with palmettes and geese,
similar to those found on several of the Pillars of Ashoka.[49]
Chronological order
Based
on stylistic and technical analysis, it is possible to establish a
tentative chronological orders for the pillars. The earliest one seems
to be the Vaishali pillar, with its stout and short column, the rigid
lion and the undecorated square abacus. Next would follow the Sankissa
elephant and the Rampurva bull, also not yet benefiting from Mauryan
polish, and using a Hellenistic abacus of lotus and palmettes for
decoration. The abacus would then adopt the Hamsa goose as an animal
decorative symbol, in Lauria Nandangarh and the Rampurva lion. Sanchi
and Sarnath would mark the culmination with four animals back-to-back
instead of just one, and a new and sophisticated animal and symbolic
abacus (the elephant, the bull, the lion, the horse alternating with the
Dharma wheel) for the Sarnath lion.[50]
Other
chronological orders have also been proposed, for example based on the
style of the Ashokan inscriptions on the pillars, since the
stylistically most sophisticated pillars actually have the engravings of
the Edicts of Ashoka of the worst quality (namely, very poorly engraved
Schism Edicts on the Sanchi and Sarnath pillars, their only
inscriptions). This approach offers an almost reverse chronological
order to the preceding one.[51] According to Irwin, the Sankissa
elephant and Rampurva bull pillars with their Hellenistic abacus are
pre-Ashokan. Ashoka would then have commissioned the Sarnath pillar with
its famous Lion Capital of Ashoka to be built under the tutelage of
craftsmen from the former Achaemenid Empire, trained in
Perso-Hellenistic statuary, whereas the Brahmi engraving on the very
same pillar (and on pillars of the same period such as Sanchi and
Kosambi-Allahabad) was made by inexperienced Indian engravers at a time
when stone engraving was still new in India.[51] After Ashoka sent back
the foreign artists, style degraded over a short period of time, down to
the time when the Major Pillar Edicts were engraved at the end of
Ashoka’s reign, which now displayed very good inscriptional
craftsmanship but a much more solemn and less elegant style for the
associated lion capitals, as for the Lauria Nandangarh lion and the
Rampurva lion.[51]
Known capitals of the pillars of Ashoka
Ordered chronologically based on stylistic and technical analysis.[50]
Vaishali lion
Vaishali lion
Sankissa elephant.
Sankissa elephant.
Rampurva zebu bull original (now in Rashtrapati Bhavan, New Delhi).
Rampurva zebu bull original (now in Rashtrapati Bhavan, New Delhi).
Lauria Nandangarh lion.
Lauria Nandangarh lion.
Rampurva lion.
Rampurva lion.
Four lions, once possibly crowned by a wheel, from Sanchi.
Four lions, once possibly crowned by a wheel, from Sanchi.
The “Lion Capital of Ashoka”, from Sarnath.
The “Lion Capital of Ashoka”, from Sarnath.
Of
the Allahabad pillar, only the abacus remains, the bottom bulb and the
crowning animal having been lost. The remains are now located in the
Allahabad Museum.
The elephant-crowned pillar of Ashoka at the Mahabodhi Temple, Gaya. Bharhut relief, 100 BCE.
A few more possibly Ashokan capitals were also found without their pillars:
Kesariya
(capital). Only the capital was found in the Kesaria stupa. It was
discovered by Markham Kittoe in 1862, and said to be similar to the lion
of the Lauriya Nandangarh pillar, except for the hind legs of the lion,
which did not protrude beyond the abacus.[1] This capital is now lost.
Udaigiri-Vidisha
(capital only at the Udayagiri Caves, visible here).[1] Attribution to
Ashoka however is disputed (ranging from the 2nd century BCE Sunga
period,[52] to the Gupta period.[53]).
It
is also known from various ancient sculptures (reliefs from Bharhut,
100 BCE), and later narrative account by Chinese pilgrims (5-6th century
CE), that there was a pillar of Ashoka at the Mahabodhi Temple founded
by Ashoka, that it was crowned by an elephant.[54]
The
same Chinese pilgrims have reported that the capital of the Lumbini
pillar was a horse (now lost), which, by their time had already fallen
to the ground.[54]
Inscriptions
Edit
Main article: Edicts of Ashoka
Ashoka
also called his pillars “Dhaṃma thaṃbhā” (𑀥𑀁𑀫𑀣𑀁𑀪𑀸, Dharma
stambha), i.e. “pillars of the Dharma”. 7th Major Pillar Edict. Brahmi
script.[3]
The
inscriptions on the columns include a fairly standard text. The
inscriptions on the columns join other, more numerous, Ashokan
inscriptions on natural rock faces to form the body of texts known as
the Edicts of Ashoka. These inscriptions were dispersed throughout the
areas of modern-day Bangladesh, India, Nepal, Afghanistan and Pakistan
and represent the first tangible evidence of Buddhism. The edicts
describe in detail Ashoka’s policy of Dhamma, an earnest attempt to
solve some of problems that a complex society faced.[55] In these
inscriptions, Ashoka refers to himself as “Beloved servant of the Gods”
(Devanampiyadasi). The inscriptions revolve around a few recurring
themes: Ashoka’s conversion to Buddhism, the description of his efforts
to spread Buddhism, his moral and religious precepts, and his social and
animal welfare program. The edicts were based on Ashoka’s ideas on
administration and behaviour of people towards one another and religion.
Alexander
Cunningham, one of the first to study the inscriptions on the pillars,
remarks that they are written in eastern, middle and western Prakrits
which he calls “the Punjabi or north-western dialect, the Ujjeni or
middle dialect, and the Magadhi or eastern dialect.”[56] They are
written in the Brahmi script.
Minor Pillar Edicts
Edit
Main article: Minor Pillar Edicts
These
contain inscriptions recording their dedication, as well as the Schism
Edicts and the Queen’s Edict. They were inscribed around the 13th year
of Ashoka’s reign.
Sanchi pillar (Schism Edict)
Sarnath pillar (Schism Edict)
Allahabad pillar (Schism Edict, Queen Edict, and also Major Pillar Edicts)
Lumbini
(Rummindei), Nepal (the upper part broke off when struck by lightning;
the original horse capital mentioned by Xuanzang is missing) was erected
by Ashoka where Buddha was born.
Nigali Sagar (or Nigliva), near Lumbini, Rupandehi district, Nepal (originally near the Buddha Konakarnana stupa)
Kosambi-Allahabad Schism Edict.
Kosambi-Allahabad Schism Edict.
Sanchi Schism Edict.
Sanchi Schism Edict.
Sarnath Schism Edit.
Sarnath Schism Edit.
Rummindei, in Lumbini.
Rummindei, in Lumbini.
Nigali Sagar.
Nigali Sagar.
Major Pillar Edicts
Edit
Fragment of the 6th Major Pillar Edict, from the Delhi-Meerut Pillar of Ashoka, British Museum.[57]
Main article: Major Pillar Edicts
Asoka’s
6 Major Pillar Edicts have been found at Kausambhi (Allahabad), Topra
(now Delhi), Meerut (now Delhi), Lauriya-Araraj, Lauriya-Nandangarh,
Rampurva (Champaran), and a 7th one on the Delhi-Topra pillar.
These pillar edicts include:[58]
I Asoka’s principle of protection to people
II Defines dhamma as minimum of sins, many virtues, compassion, liberality, truthfulness and purity
III Abolishes sins of harshness, cruelty, anger, pride etc.
IV Deals with duties of government officials
V
List of animals and birds which should not be killed on some days and
another list of animals which cannot be killed on any occasion.
Describes release of 25 prisoners by Asoka.
VI Works done by Asoka for Dhamma Policy. He says that all sects desire both self-control and purity of mind.
VII Testimental edict.
Major Pillar Edicts I, II, III (Delhi-Topra)
Major Pillar Edicts I, II, III (Delhi-Topra)
Major Pillar Edicts IV (Delhi-Topra)
Major Pillar Edicts IV (Delhi-Topra)
Major Pillar Edicts V-VII (Delhi-Topra)
Major Pillar Edicts V-VII (Delhi-Topra)
Major Pillar Edicts VII, second part (Delhi-Topra)
Major Pillar Edicts VII, second part (Delhi-Topra)
Description of the pillars
Edit
Front view of the single lion capital in Vaishali.
Pillars retaining their animals
Edit
Main article: Lion Capital of Ashoka
The
most celebrated capital (the four-lion one at Sarnath (Uttar Pradesh))
erected by Emperor Ashoka circa 250 BC. also called the “Ashoka Column” .
Four lions are seated back to back. At present the Column remains in
the same place whereas the Lion Capital is at the Sarnath Museum. This
Lion Capital of Ashoka from Sarnath has been adopted as the National
Emblem of India and the wheel “Ashoka Chakra” from its base was placed
onto the centre of the flag of India.
The
lions probably originally supported a Dharma Chakra wheel with 24
spokes, such as is preserved in the 13th century replica erected at Wat
Umong near Chiang Mai, Thailand by Thai king Mangrai.[59]
Depiction of the four lions capital surmounted by a Wheel of Law at Sanchi, Satavahana period, South gateway of stupa 3.
The
pillar at Sanchi also has a similar but damaged four-lion capital.
There are two pillars at Rampurva, one with a bull and the other with a
lion as crowning animals. Sankissa has only a damaged elephant capital,
which is mainly unpolished, though the abacus is at least partly so. No
pillar shaft has been found, and perhaps this was never erected at the
site.[60]
The
Vaishali pillar has a single lion capital.[61] The location of this
pillar is contiguous to the site where a Buddhist monastery and a sacred
coronation tank stood. Excavations are still underway and several
stupas suggesting a far flung campus for the monastery have been
discovered. The lion faces north, the direction Buddha took on his last
voyage.[62] Identification of the site for excavation in 1969 was aided
by the fact that this pillar still jutted out of the soil. More such
pillars exist in this greater area but they are all devoid of the
capital.
Pillar at Prayagraj
Edit
Main articles: Allahabad pillar and Allahabad Stone Pillar Inscription of Samudra Gupta
In
Prayagraj there is a pillar with inscriptions from Ashoka and later
inscriptions attributed to Samudragupta and Jehangir. It is clear from
the inscription that the pillar was first erected at Kaushambi, an
ancient town some 30 kilometres west of Allahabad that was the capital
of the Koshala kingdom, and moved to Allahabad, presumably under Muslim
rule.[63]
The
pillar is now located inside the Allahabad Fort, also the royal palace,
built during the 16th century by Akbar at the confluence of the Ganges
and Yamuna rivers. As the fort is occupied by the Indian Army it is
essentially closed to the public and special permission is required to
see the pillar. The Ashokan inscription is in Brahmi and is dated around
232 BC. A later inscription attributed to the second king of the Gupta
empire, Samudragupta, is in the more refined Gupta script, a later
version of Brahmi, and is dated to around 375 AD. This inscription lists
the extent of the empire that Samudragupta built during his long reign.
He had already been king for forty years at that time and would rule
for another five. A still later inscription in Persian is from the
Mughal emperor Jahangir. The Akbar Fort also houses the Akshay Vat, an
Indian fig tree of great antiquity. The Ramayana refers to this tree
under which Lord Rama is supposed to have prayed while on exile.
Pillars at Lauriya-Areraj and Lauriya-Nandangarh
Edit
The
column at Lauriya-Nandangarh, 23 km from Bettiah in West Champaran
district, Bihar has single lion capital. The hump and the hind legs of
the lion project beyond the abacus.[20] The pillar at Lauriya-Areraj in
East Champaran district, Bihar is presently devoid of any capital.
Erecting the Pillars
Edit
The
Pillars of Ashoka may have been erected using the same methods that
were used to erect the ancient obelisks. Roger Hopkins and Mark Lehrner
conducted several obelisk erecting experiments including a successful
attempt to erect a 25ton obelisk in 1999. This followed two experiments
to erect smaller obelisks and two failed attempts to erect a 25-ton
obelisk.[64][65]
Rediscoveries
Edit
Rediscovery of the Ashoka pillar in Sarnath, 1905.
A
number of the pillars were thrown down by either natural causes or
iconoclasts, and gradually rediscovered. One was noticed in the 16th
century by the English traveller Thomas Coryat in the ruins of Old
Delhi. Initially he assumed that from the way it glowed that it was made
of brass, but on closer examination he realized it was made of highly
polished sandstone with upright script that resembled a form of Greek.
In the 1830s James Prinsep began to decipher them with the help of
Captain Edward Smith and George Turnour. They determined that the script
referred to King Piyadasi which was also the epithet of an Indian ruler
known as Ashoka who came to the throne 218 years after Buddha’s
enlightenment. Scholars have since found 150 of Ashoka’s inscriptions,
carved into the face of rocks or on stone pillars marking out a domain
that stretched across northern India and south below the central plateau
of the Deccan. These pillars were placed in strategic sites near border
cities and trade routes.
The
Sanchi pillar was found in 1851 in excavations led by Sir Alexander
Cunningham, first head of the Archaeological Survey of India. There were
no surviving traces above ground of the Sarnath pillar, mentioned in
the accounts of medieval Chinese pilgrims, when the Indian Civil Service
engineer F.O. Oertel, with no real experience in archaeology, was
allowed to excavate there in the winter of 1904–05. He first uncovered
the remains of a Gupta shrine west of the main stupa, overlying an
Ashokan structure. To the west of that he found the lowest section of
the pillar, upright but broken off near ground level. Most of the rest
of the pillar was found in three sections nearby, and then, since the
Sanchi capital had been excavated in 1851, the search for an equivalent
was continued, and the Lion Capital of Ashoka, the most famous of the
group, was found close by. It was both finer in execution and in much
better condition than that at Sanchi. The pillar appeared to have been
deliberately destroyed at some point. The finds were recognised as so
important that the first onsite museum in India (and one of the few then
in the world) was set up to house them.[66]
Other Ashokan structures
Edit
The Buddha’s Diamond Throne and the Pillars of Ashoka
Discovery of Ashoka’s Diamond throne in Bodh Gaya, near the spot of the Buddha’s illumination and the Boddhi tree.
Side
decorative bands of the Diamond Throne (top) and the Sanchi pillar
capital (bottom), both featuring geese and flame palmettes.
Front
decorative friezes of the Diamond Throne (top) and the Sankissa pillar
capital (bottom), both alternating flame palmettes, rosettes and
lotuses.
Stupas
Legend
has it that Ashoka built 84,000 stupas commemorating the events and
relics of Buddha’s life. Some of these stupas contained networks of
walls containing the hub, spokes and rim of a wheel, while others
contained interior walls in a swastika (卐) shape. The wheel represents
the sun, time, and Buddhist law (the wheel of law, or dharmachakra),
while the swastika stands for the cosmic dance around a fixed center and
guards against evil.[15][16]
“Diamond throne” in Bodh Gaya
Main article: Vajrasana, Bodh Gaya
Ashoka
also built the Diamond Throne in Bodh Gaya, at the location where the
Buddha had reached enlightenment some 200 years earlier.[67][68] This
purely Buddhist monument to the Buddha is a thick slab of polished grey
sandstone with Mauryan polish[69]
The
sculpted decorations on the Diamond Throne clearly echoe the
decorations found on the Pillars of Ashoka.[70] The Diamond Throne has a
decorative band made of honeysuckles and geese, which can also be found
on several of the Pillars of Ashoka,[49] such as the Rampurva capitals
or the Sanchi capital.[69] The geese (hamsa) in particular are a very
recurrent symbol on the pillars of Ashoka, and may refer to the devotees
flocking to the faith.[68] The same throne is also illustrated in later
reliefs from Bharhut, dated to circa 100 BCE.[71]
Similar pillars
See also
Notes
Edit
^ a b c d e f g h i j k l m n Buddhist Architecture, Huu Phuoc Le, Grafikol, 2010 p.36-40
^
Bisschop, Peter C.; Cecil, Elizabeth A. (May 2019). Copp, Paul;
Wedemeyer, Christian K. (eds.). “Columns in Context: Venerable Monuments
and Landscapes of Memory in Early India”. History of Religions.
University of Chicago Press for the University of Chicago Divinity
School. 58 (4): 355–403. doi:10.1086/702256. ISSN 0018-2710. JSTOR
00182710. LCCN 64001081. OCLC 299661763.
^ a b Inscriptions of Asoka. New Edition by E. Hultzsch (in Sanskrit). 1925. p. 132, Edict No 7 line 23.
^ Skilling, Peter (1998). Mahasutras. Pali Text Society. p. 453. ISBN 9780860133209.
^
a b Himanshu Prabha Ray (7 August 2014). The Return of the Buddha:
Ancient Symbols for a New Nation. Routledge. p. 123. ISBN 9781317560067.
^ India: The Ancient Past: A History of the Indian Subcontinent from c. 7000 BCE to CE 1200, Burjor Avari Routledge, 2016 p.139
^ a b Krishnaswamy, 697-698
^ “KING ASHOKA: His Edicts and His Times”. www.cs.colostate.edu. Retrieved 29 October 2017.
^ India: The Ancient Past: A History of the Indian Subcontinent from c. 7000 BCE to CE 1200, Burjor Avari, Routledge, 2016 p.149
^ State Emblem, Know India india.gov.in
^ Companion, 430
^ “Lion Capital of Ashoka At Sarnath Archaeological Museum Near Varanasi India”. YouTube.
^ Agrawala, Vasudeva Sharana (1965). Studies In Indian Art. p. 67.
^ “Remains of the topmost wheel in the Sarnath Archaeological Museum”. 17 February 2019.
^ a b Time Life Lost Civilizations series: Ancient India: Land Of Mystery (1994) p. 84-85,94-97
^ a b Oliphant, Margaret “The Atlas Of The Ancient World” 1992 p. 156-7
^
a b c “It can also be suggested that Lats topped by animals figures
also have an ancestor in the sphinx-topped pillars of Greece of the
Middle-Archaic period (c.580-40 B.C), Delphi Museum at Delphi, Greece,
has an elegant winged sphinx figure sitting on an Ionic capital with
side volutes.” in Graeco-Indica, India’s cultural contexts with the
Greek world, Ramanand Vidya Bhawan, 1991, p.5
^ Harle, 22
^ Thapar, Romila (2001). Aśoka and the Decline of the Mauryan, New Delhi: Oxford University Press, ISBN 0-19-564445-X, pp.267-70
^ a b c Mahajan V.D. (1960, reprint 2007). Ancient India, S.Chand & Company, New Delhi, ISBN 81-219-0887-6, pp.350-3
^ Companion,
^ a b Buddhist Architecture, by Huu Phuoc Le, Grafikol, 2010 p.44
^ Rebecca M. Brown, Deborah S. Hutton. A Companion to Asian Art and Architecture. John Wiley & Sons. pp. 423–429.
^ a b Boardman (1998), 15
^ Boardman (1998), 13
^ Harle, 22, 24, quoted in turn
^ A Comprehensive History Of Ancient India, Sterling Publishers Pvt. Ltd, 2003, p.87
^ Stewart, Desmond. Pyramids and the Sphinx. [S.l.]: Newsweek, U.S., 72. Print.
^
Irwin, John (1974). “‘Aśokan’ Pillars: A Reassessment of the
Evidence-II: Structure”. The Burlington Magazine. 116 (861): 712–727.
ISSN 0007-6287. JSTOR 877843.
^ Agrawala, Vasudeva S. (1977). Gupta Art Vol.ii.
^
Irwin, John (1983). “The Ancient Pillar-Cult at Prayāga (Allahabad):
Its Pre-Aśokan Origins”. Journal of the Royal Asiatic Society of Great
Britain and Ireland. 115 (2): 253–280. doi:10.1017/S0035869X00137487.
ISSN 0035-869X. JSTOR 25211537.
^ Boardman (1998), 13-19
^
Singh, Upinder (2008). A History of Ancient and Early Medieval India:
From the Stone Age to the 12th Century. Pearson Education India. p. 361.
ISBN 9788131711200. Retrieved 10 April 2018.
^ The Early History of India by Vincent A. Smith
^ Annual report 1906-07 p.89
^ Ashoka, 2
^
Singh, Upinder (2008). A History of Ancient and Early Medieval India:
From the Stone Age to the 12th Century. New Delhi: Pearson Education. p.
358. ISBN 978-81-317-1677-9.
^ Buddshit Architecture, Le Huu Phuoc, Grafikol 2009, p.169
^ Sircar, D. C. (1979). Asokan studies. pp. 118–122.
^ Sircar, D. C. (1979). Asokan studies. p. 118.
^ Mapio
^ Asoka by Radhakumud Mookerji p.85
^ a b Buddhist Architecture, Le Huu Phuoc, Grafikol 2009, p.40
^
Geary, David (2017). The Rebirth of Bodh Gaya: Buddhism and the Making
of a World Heritage Site. University of Washington Press. p. 209 Note 1.
ISBN 9780295742380.
^ A Brief History of India, Alain Daniélou, Inner Traditions / Bear & Co, 2003, p.89-91 [1]
^
The pillars “owe something to the pervasive influence of Achaemenid
architecture and sculpture, with no little Greek architectural ornament
and sculptural style as well. Notice the florals on the bull capital
from Rampurva, and the style of the horse of the Sarnath capital, now
the emblem of the Republic of India.” “The Diffusion of Classical Art in
Antiquity” by John Boardman, Princeton University Press, 1993, p.110
^
Le, Huu Phuoc (29 October 2017). Buddhist Architecture. Grafikol. ISBN
9780984404308. Retrieved 29 October 2017 – via Google Books.
^
Le, Huu Phuoc (29 October 2017). Buddhist Architecture. Grafikol. ISBN
9780984404308. Retrieved 29 October 2017 – via Google Books.
^ a b Buddhist Architecture, Huu Phuoc Le, Grafikol, 2010 p.240
^ a b Le Huu Phuoc, Buddhist Architecture, p.42
^ a b c The True Chronology of Aśokan Pillars, John Irwin, Artibus Asiae, Vol. 44, No. 4 (1983), pp. 247-265 [2]
^ Story of the Delhi Iron Pillar, R. Balasubramaniam p.19
^ The Past Before Us, Romila Thapar p.361
^ a b Buddhist Architecture, Le Huu Phuoc, Grafikol 2009, pp 238-248
^ “The Ashokan rock edicts are a marvel of history”.
^
Inscriptions of Ashoka by Alexander Cunningham, Eugen Hultzsch.
Calcutta: Office of the Superintendent of Government Printing. Calcutta:
1877
^ “British Museum Highlights”. Retrieved 29 October 2017.
^ Full texts, An English rendering by Ven. S. Dhammika, 1993
^ “Wat Umong Chiang Mai”. Thailand’s World. Archived from the original on 3 December 2013. Retrieved 26 November 2013.
^ Companion, 428-429
^ “Destinations :: Vaishali”.
^ “Destinations :: Vaishali ::Bihar State Tourism Development Corporation”. bstdc.bih.nic.in. Retrieved 29 October 2017.
^ Krishnaswamy, 697-700
^ “NOVA Online - Mysteries of the Nile - August 27, 1999: The Third Attempt”. www.pbs.org. Retrieved 29 October 2017.
^ Time Life Lost Civilizations series: Ramses II: Magnificence on the Nile (1993)p. 56-57
^ Allen, Chapter 15
^
A Global History of Architecture, Francis D. K. Ching, Mark M.
Jarzombek, Vikramaditya Prakash, John Wiley & Sons, 2017 p.570ff
^ a b Buddhist Architecture, Huu Phuoc Le p.240
^ a b Alexander Cunningham, Mahâbodhi, or the great Buddhist temple under the Bodhi tree at Buddha-Gaya p.19 Public Domain text
^ Allen, Charles (2012). Ashoka: The Search for India’s Lost Emperor. Little, Brown Book Group. p. 133. ISBN 9781408703885.
^ Mahâbodhi, Cunningham p.4ff Public Domain text
^ Buddhist Architecture by Huu Phuoc Le p.45
References
Further reading
External links
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Gautama
Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the
Buddha, was a sage on whose teachings Buddhism was founded. He is
believed to have lived and taught mostly in eastern India sometime
between the sixth and fourth centuries BCE..
For
thousands of years people have been led to believe that only an
authoritarian organization employing rigid disciplinary methods could
govern human society. However, because people have an innate desire for
freedom, the forces of liberty and oppression have been in continuous
conflict throughout history. Today, it is clear which is winning. The
emergence of peoples’ power movements, overthrowing dictatorships of
left and right, has shown indisputably that the human race can neither
tolerate nor function properly under tyranny.
Although
none of our Buddhist societies developed anything like democracy in
their systems of government, I personally have great admiration for
secular democracy. When Tibet was still free, we cultivated our natural
isolation, mistakenly thinking that we could prolong our peace and
security that way. Consequently, we paid little attention to the changes
taking place in the world outside. We hardly noticed when India, one of
our closest neighbours, having peacefully won her independence, became
the largest democracy in the world. Later, we learned the hard way that
in the international arena, as well as at home, freedom is something to
be shared and enjoyed in the company of others, not kept to yourself.
Although the Tibetans outside Tibet have been reduced to the status of
refugees, we have the freedom to exercise our rights. Our brothers and
sisters in Tibet, despite being in their own country do not even have
the right to life. Therefore, those of us in exile have had a
responsibility to contemplate and plan for a future Tibet. Over the
years, therefore, we have tried through various means to achieve a model
of true democracy. The familiarity of all Tibetan exiles with the word
‘democracy’ shows this.
I
have long looked forward to the time when we could devise a political
system, suited both to our traditions and to the demands of the modern
world. A democracy that has nonviolence and peace at its roots. We have
recently embarked on changes that will further democratize and
strengthen our administration in exile. For many reasons, I have decided
that I will not be the head of, or play any role in the government when
Tibet becomes independent. The future head of the Tibetan Government
must be someone popularly elected by the people. There are many
advantages to such a step and it will enable us to become a true and
complete democracy. I hope that these moves will allow the people of
Tibet to have a clear say in determining the future of their country.
Our
democratization has reached out to Tibetans all over the world. I
believe that future generations will consider these changes among the
most important achievements of our experience in exile. Just as the
introduction of Buddhism to Tibet cemented our nation, I am confident
that the democratization of our society will add to the vitality of the
Tibetan people and enable our decision-making institutions to reflect
their heartfelt needs and aspirations.
The
idea that people can live together freely as individuals, equal in
principle and therefore responsible for each other, essentially agrees
with the Buddhist disposition. As Buddhists, we Tibetans revere human
life as the most precious gift and regard the Buddha’s philosophy and
teaching as a path to the highest kind of freedom. A goal to be attained
by men and women alike.
The
Buddha saw that life’s very purpose is happiness. He also saw that
while ignorance binds beings in endless frustration and suffering,
wisdom is liberating. Modern democracy is based on the principle that
all human beings are essentially equal, that each of us has an equal
right to life, liberty, and happiness. Buddhism too recognises that
human beings are entitled to dignity, that all members of the human
family have an equal and inalienable right to liberty, not just in terms
of political freedom, but also at the fundamental level of freedom from
fear and want. Irrespective of whether we are rich or poor, educated or
uneducated, belonging to one nation or another, to one religion or
another, adhering to this ideology or that, each of us is just a human
being like everyone else. Not only do we all desire happiness and seek
to avoid suffering, but each of us has an equal right to pursue these
goals.
The
institution the Buddha established was the Sangha or monastic
community, which functioned on largely democratic lines. Within this
fraternity, individuals were equal, whatever their social class or caste
origins. The only slight difference in status depended on seniority of
ordination. Individual freedom, exemplified by liberation or
enlightenment, was the primary focus of the entire community and was
achieved by cultivating the mind in meditation. Nevertheless, day to day
relations were conducted on the basis of generosity, consideration, and
gentleness towards others. By pursuing the homeless life, monks
detached themselves from the concerns of property. However, they did not
live in total isolation. Their custom of begging for alms only served
to strengthen their awareness of their dependence on other people.
Within the community decisions were taken by vote and differences were
settled by consensus. Thus, the Sangha served as a model for social
equality, sharing of resources and democratic process.
Buddhism
is essentially a practical doctrine. In addressing the fundamental
problem of human suffering, it does not insist on a single solution.
Recognising that human beings differ widely in their needs, dispositions
and abilities, it acknowledges that the paths to peace and happiness
are many. As a spiritual community its cohesion has sprung from a
unifying sense of brotherhood and sisterhood. Without any apparent
centralized authority Buddhism has endured for more than two thousand
five hundred years. It has flourished in a diversity of forms, while
repeatedly renewing, through study and practice, its roots in the
teachings of the Buddha. This kind of pluralistic approach, in which
individuals themselves are responsible, is very much in accord with a
democratic outlook.
We
all desire freedom, but what distinguishes human beings is their
intelligence. As free human beings we can use our unique intelligence to
try to understand ourselves and our world. The Buddha made it clear
that his followers were not to take even what he said at face value, but
were to examine and test it as a goldsmith tests the quality of gold.
But if we are prevented from using our discrimination and creativity, we
lose one of the basic characteristics of a human being. Therefore, the
political, social and cultural freedom that democracy entails is of
immense value and importance.
No
system of government is perfect, but democracy is closest to our
essential human nature. It is also the only stable foundation upon which
a just and free global political structure can be built. So it is in
all our interests that those of us who already enjoy democracy should
actively support everybody’s right to do so.
Although
communism espoused many noble ideals, including altruism, the attempt
by its governing elites to dictate their views proved disastrous. These
governments went to tremendous lengths to control their societies and to
induce their citizens to work for the common good. Rigid organisation
may have been necessary at first to overcome previously oppressive
regimes. Once that goal was fulfilled, however, such rigidity had very
little to contribute to building a truly cooperative society. Communism
failed utterly because it relied on force to promote its beliefs.
Ultimately, human nature was unable to sustain the suffering it
produced.
Brute
force, no matter how strongly applied, can never subdue the basic human
desire for freedom. The hundreds of thousands of people who marched in
the cities of Eastern Europe proved this. They simply expressed the
human need for freedom and democracy. Their demands had nothing to do
with some new ideology; they were simply expressing their heartfelt
desire for freedom. It is not enough, as communist systems have assumed,
merely to provide people with food, shelter and clothing. Our deeper
nature requires that we breathe the precious air of liberty.
The
peaceful revolutions in the former Soviet Union and Eastern Europe have
taught us many great lessons. One is the value of truth. People do not
like to be bullied, cheated or lied to by either an individual or a
system. Such acts are contrary to the essential human spirit. Therefore,
those who practice deception and use force may achieve considerable
short-term success, but eventually they will be overthrown.
Truth
is the best guarantor and the real foundation of freedom and democracy.
It does not matter whether you are weak or strong or whether your cause
has many or few adherents, truth will still prevail. Recently, many
successful freedom movements have been based on the true expression of
people’s most basic feelings. This is a valuable reminder that truth
itself is still seriously lacking in much of our political life.
Especially in the conduct of international relations we pay very little
respect to truth. Inevitably, weaker nations are manipulated and
oppressed by stronger ones, just as the weaker sections of most
societies suffer at the hands of the more affluent and powerful. In the
past, the simple expression of truth has usually been dismissed as
unrealistic, but these last few years have proved that it is an immense
force in the human mind, and, as a result, in the shaping of history.
As
we approach the end of the twentieth century, we find that the world
has grown smaller and the world’s people have become almost one
community. We are also being drawn together by the grave problems we
face: overpopulation, dwindling natural resources, and an environmental
crisis that threaten the very foundation of existence on this small
planet we share. I believe that to meet the challenge of our times,
human beings will have to develop a greater sense of universal
responsibility. Each of us must learn to work not just for his or her
own self, family or nation, but for the benefit of all humankind.
Universal responsibility is the real key to human survival. It is the
best foundation for world peace, the equitable use of natural resources,
and the proper care of the environment.
This
urgent need for cooperation can only strengthen mankind, because it
helps us recognize that the most secure foundation for the new world
order is not simply broader political and economic alliances, but each
individual’s genuine practice of love and compassion. These qualities
are the ultimate source of human happiness, and our need for them lies
at the very core of our being. The practice of compassion is not just a
symptom of unrealistic idealism, but the most effective way to pursue
the best interests of others as well our own. The more we - as nations
or as individuals - depend upon others, the more it is in our own best
interests to ensure their well-being.
Despite
the rapid advances made by civilization in this century, I believe that
the most immediate cause of our present dilemma is our undue emphasis
solely on material development. We have become so engrossed in its
pursuit that, without even knowing it, we have neglected to foster the
most basic human needs of love, kindness, cooperation and caring. If we
do not know someone or do not feel connected to a particular individual
or group, we simply overlook their needs. And yet the development of
human society is based entirely on people helping each other. Once we
have lost the essential humanity that is our foundation, what is the
point of pursuing only material improvement?
In
the present circumstances, no one can afford to assume that someone
else will solve our problems. Every individual has a responsibility to
help guide our global family in the right direction and we must each
assume that responsibility. What we have to aim at is the common cause
of our society. If society as a whole is well off, every individual or
association within it will naturally gain from it. They will naturally
be happy. However, if society as a whole collapses, then where can we
turn to fight for and demand our rights?
I,
for one, truly believe that individuals can make a difference in
society. As a Buddhist monk, I try to develop compassion myself - not
just from a religious point of view, but from a humanitarian one as
well. To encourage myself in this altruistic attitude, I sometimes find
it helpful to imagine myself, a single individual, on one side and on
the other a huge gathering of all other human beings. Then I ask myself,
‘Whose interests are more important?’ To me it is then quite clear
that, however important I may feel, I am only one, while others form the
majority.
Maxime
is the founder and chief editor of WisdomQuotes. He has been writing
and collecting quotes since 2004. He’s also into personal development
and productivity. Most of all, he’s dedicated to help you live a simpler
and more peaceful life. Learn more about him on his about page.
Here
are 150 of the best Buddha quotes I could find. Hope you’ll find
inspiration, peace and wisdom with these beautiful words. Note that
you’ll also discover quotes about Buddha and Buddhism. Enjoy!
buddha quotes work out your own salvation not depend others wisdom
Work out your own salvation. Do not depend on others. Buddha
buddha quotes there fear for one whose mind not filled with desires wisdom
There is no fear for one whose mind is not filled with desires. Buddha
buddha quotes anything worth doing with your hearth wisdom
If anything is worth doing, do it with all your heart. Buddha
buddha
quotes a man is not called wise because he talks and talks again but if
he is peaceful loving and fearless then he is in truth called wise
wisdom quotes
A
man is not called wise because he talks and talks again; but if he is
peaceful, loving and fearless then he is in truth called wise. Buddha
buddha quotes not look for sanctuary anyone except your self wisdom
Do not look for a sanctuary in anyone except your self. Buddha
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buddha quotes no one saves us but ourselves can may ourselves must walk the path wisdom
No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. Buddha
buddha quotes live pure unselfish life one must count nothing ones own the midst abundance wisdom
To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance. Buddha
buddha quotes all that we are is the result of what we have thought wisdom quotes
All that we are is the result of what we have thought. Buddha
buddha quotes fail look after others when they need help who will look after us wisdom
If we fail to look after others when they need help, who will look after us? Buddha
buddha quotes one who acts truth happy this world beyond wisdom
One who acts on truth is happy in this world and beyond. Buddha
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buddha quotes wear your ego like loose fitting garment buddha wisdom man woman couple beach sea sitting
Wear your ego like a loose fitting garment. Buddha
buddha quotes what you are have been will be now wisdom computer home office
What you are is what you have been. What you’ll be is what you do now. Buddha
buddha quotes when watching after yourself you watch others yourself wisdom water kayak friend
When watching after yourself, you watch after others. When watching after others, you watch after yourself. Buddha
buddha quotes there nothing disobedient undisciplined mind obedient disciplined wisdom man computer home office
There is nothing so disobedient as an undisciplined mind, and there is nothing so obedient as a disciplined mind. Buddha
buddha quotes give even you only have little buddha wisdom couple man woman walking nature forest
Give, even if you only have a little. Buddha
Related topics and authors: Zen, Rumi, gratitude
THE BEST BUDDHA QUOTES
Real name: Gautama Buddha
Other names include: Siddhārtha Gautama, Siddhattha Gotama, Shakyamuni
You can find more information on Wikipedia
Go to table of contents
buddha quotes greatest gift give people enlightenment share wisdom woman water
The greatest gift is to give people your enlightenment, to share it. It has to be the greatest.
He who loves 50 people has 50 woes; he who loves no one has no woes.
Even death is not to be feared by one who has lived wisely.
Silence
the angry man with love. Silence the ill-natured man with kindness.
Silence the miser with generosity. Silence the liar with truth.
Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.
Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame. Click to tweet
If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.
The root of suffering is attachment.
buddha quotes you find one support the spiritual path walk alone wisdom
If you find no one to support you on the spiritual path, walk alone.
People with opinions just go around bothering each other.
You yourself must strive. The Buddhas only point the way.
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Nothing can harm you as much as your own thoughts unguarded.
Better than a thousand hollow words, is one word that brings peace.
Understanding is the heartwood of well-spoken words.
Ambition is like love, impatient both of delays and rivals.
Meditate… do not delay, lest you later regret it.
Ceasing to do evil, cultivating the good, purifying the heart: this is the teaching of the Buddhas.
Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.
Ardently do today what must be done. Who knows? Tomorrow, death comes.
You, yourself, as much as anybody in the entire universe, deserve your love and affection.
If you propose to speak always ask yourself, is it true, is it necessary, is it kind.
Related: The Heart of the Buddha’s Teaching (Amazon book)
PART 2. BUDDHA QUOTES THAT ARE…
INSPIRATIONAL BUDDHA QUOTES
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buddha quotes stop do not speak ultimate truth even think wisdom silhouette
Stop, stop. Do not speak. The ultimate truth is not even to think. Click to tweet
Just
as the great ocean has one taste, the taste of salt, so also this
teaching and discipline has one taste, the taste of liberation.
The
one in whom no longer exist the craving and thirst that perpetuate
becoming; how could you track that Awakened one, trackless, and of
limitless range.
We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.
Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.
Long
is the night to him who is awake; long is a mile to him who is tired;
long is life to the foolish who do not know the true law.
Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.
Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.
Like
a fine flower, beautiful to look at but without scent, fine words are
fruitless in a man who does not act in accordance with them.
Our
theories of the eternal are as valuable as are those which a chick
which has not broken its way through its shell might form of the outside
world.
An idea that is developed and put into action is more important than an idea that exists only as an idea.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
Chaos is inherent in all compounded things. Strive on with diligence.
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SHORT BUDDHA QUOTES
One-liners,
short Buddha quotes, thoughts, sayings and captions for your bio,
social status, self-talk, motto, mantra, signs, posters, wallpapers,
backgrounds.
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buddha quotes attachment leads suffering wisdom man laying grass
Attachment leads to suffering. Click to tweet
May all beings have happy minds.
Born out of concern for all beings.
I am the miracle.
A jug fills drop by drop.
Every human being is the author of his own health or disease.
The tongue like a sharp knife… Kills without drawing blood.
The way is not in the sky. The way is in the heart.
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FAKE BUDDHA QUOTES (MOST OF THEM ARE FAMOUS TOO!)
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fake buddha quotes mind everything what you think become wisdom woman silhouette
The mind is everything. What you think you become.
Peace comes from within. Do not seek it without.
You can only lose what you cling to.
As rain falls equally on the just and the unjust, do not burden your heart with judgments but rain your kindness equally on all.
I never see what has been done; I only see what remains to be done.
As you walk and eat and travel, be where you are. Otherwise you will miss most of your life.
The only real failure in life is not to be true to the best one knows.
A
man asked Gautama Buddha, “I want happiness.” Buddha said, “First
remove “I,” that’s Ego, then remove “want,” that’s Desire. See now, you
are left with only “Happiness”.
A family is a place where minds come in contact with one another.
Believe
nothing, no matter where you read it, or who said it, no matter if I
have said it, unless it agrees with your own reason and your own common
sense.
If your compassion does not include yourself, it is incomplete.
In
the end, only three things matter: how much you loved, how gently you
lived, and how gracefully you let go of things not meant for you.
The foot feels the foot when it feels the ground.
A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.
If we destroy something around us we destroy ourselves. If we cheat another, we cheat ourselves.
Every experience, no matter how bad it seems, holds within it a blessing of some kind. The goal is to find it.
fake buddha quotes doubt everything find your own light wisdom woman sitting
Doubt everything. Find your own light.
A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.
Just as a snake sheds its skin, we must shed our past over and over again.
When you realize how perfect everything is you will tilt your head back and laugh at the sky.
Meditate. Live purely. Be quiet. Do your work with mastery. Like the moon, come out from behind the clouds! Shine.
My doctrine is not a doctrine but just a vision. I have not given you any set rules, I have not given you a system.
In
the sky, there is no distinction of east and west; people create
distinctions out of their own minds and then believe them to be true.
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.
What you think you create, what you feel you attract, what you imagine you become.
Your work is to discover your world and then with all your heart give yourself to it.
There has to be evil so that good can prove its purity above it.
When you like a flower, you just pluck it. But when you love a flower, you water it daily.
It is better to travel well than to arrive.
It
is better to conquer yourself than to win a thousand battles. Then the
victory is yours. It cannot be taken from you, not by angels or by
demons, heaven or hell.
If you truly loved yourself, you could never hurt another.
Every morning we are born again. What we do today is what matters most.
Life is so very hard. How can we be anything but kind?
buddha quotes should seeker find companion better equal let them resolutely pursue solitary course wisdom
Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.
One moment can change a day, one day can change a life and one life can change the world.
She who knows life flows, feels no wear or tear, needs no mending or repair.
Live every act fully, as if it were your last. Click to tweet
Virtue is persecuted more by the wicked than it is loved by the good.
Nothing ever exists entirely alone; everything is in relation to everything else.
Purity or impurity depends on oneself. No one can purify another.
To support mother and father, to cherish wife and child and to have a simple livelihood; this is the good luck.
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.
Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.
To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.
If we could see the miracle of a single flower clearly, our whole life would change.
BUDDHA QUOTES ON LOVE AND GRATITUDE
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buddha quotes true love born from understanding wisdom woman water
True love is born from understanding.
Love is a gift of one’s inner most soul to another so both can be whole.
Let all-embracing thoughts for all beings be yours.
We
will develop and cultivate the liberation of mind by lovingkindness,
make it our vehicle, make it our basis, stabilize it, exercise ourselves
in it, and fully perfect it.
Hatred does not cease through hatred at any time. Hatred ceases through love. This is an unalterable law.
Kindness should become the natural way of life, not the exception.
Speak only endearing speech, speech that is welcomed. Speech, when it brings no evil to others, is a pleasant thing.
Radiate boundless love towards the entire world.
Related: positive quotes
One is not called noble who harms living beings. By not harming living beings one is called noble.
Being deeply learned and skilled, being well trained and using well spoken words: this is good luck.
Just as a mother would protect her only child with her life, even so let one cultivate a boundless love towards all beings.
In whom there is no sympathy for living beings: know him as an outcast.
Let
us rise up and be thankful, for if we didn’t learn a lot today, at
least we learned a little, and if we didn’t learn a little, at least we
didn’t get sick, and if we got sick, at least we didn’t die; so, let us
all be thankful.
BUDDHA QUOTES ON MIND AND MASTERING YOURSELF
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buddha quotes able who thinks wisdom water nature
He is able who thinks he is able. Click to tweet
It is a man’s own mind, not his enemy or foe, that lures him to evil ways.
Delight in heedfulness! Guard well your thoughts!
Everything
is based on mind, is led by mind, is fashioned by mind. If you speak
and act with a polluted mind, suffering will follow you, as the wheels
of the oxcart follow the footsteps of the ox.
A
mind unruffled by the vagaries of fortune, from sorrow freed, from
defilements cleansed, from fear liberated — this is the greatest
blessing.
Know
from the rivers in clefts and in crevices: those in small channels flow
noisily, the great flow silent. Whatever’s not full makes noise.
Whatever is full is quiet.
You are a seeker. Delight in the mastery of your hands and your feet, of your words and your thoughts.
See
them, floundering in their sense of mine, like fish in the puddles of a
dried-up stream — and, seeing this, live with no mine, not forming
attachment for states of becoming.
‘As I am, so are these. As are these, so am I.’ Drawing the parallel to yourself, neither kill nor get others to kill.
All experiences are preceded by mind, having mind as their master, created by mind.
To
enjoy good health, to bring true happiness to one’s family, to bring
peace to all, one must first discipline and control one’s own mind. If a
man can control his mind he can find the way to Enlightenment, and all
wisdom and virtue will naturally come to him.
All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?
What
we are today comes from our thoughts of yesterday, and our present
thoughts build our life of tomorrow: Our life is the creation of our
mind.
The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.
Transcendental
intelligence rises when the intellectual mind reaches its limit and if
things are to be realized in their true and essential nature, its
processes of thinking must be transcended by an appeal to some higher
faculty of cognition.
I will not look at another’s bowl intent on finding fault: a training to be observed.
The
external world is only a manifestation of the activities of the mind
itself, and the mind grasps it as an external world simply because of
its habit of discrimination and false-reasoning. The disciple must get
into the habit of looking at things truthfully.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought.
If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
Related: Buddha’s Brain: The Practical Neuroscience of Happiness, Love, and Wisdom (Amazon book)
BUDDHA QUOTES ON HAPPINESS AND JOY
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buddha quotes there path happiness buddha wisdom beach
There is no path to happiness: happiness is the path. Click to tweet
Happiness comes when your work and words are of benefit to yourself and others.
The
enlightened one, intent on jhana, should find delight in the forest,
should practice jhana at the foot of a tree, attaining his own
satisfaction.
Thousands
of candles can be lighted from a single candle, and the life of the
candle will not be shortened. Happiness never decreases by being shared.
It is in the nature of things that joy arises in a person free from remorse.
Set your heart on doing good. Do it over and over again, and you will be filled with joy.
Do
not dwell in the past, do not dream of the future, concentrate the mind
on the present moment. (See also: 10 Tips to Start Living in the
Present, becomingminimalist.com)
Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
We
are formed and molded by our thoughts. Those whose minds are shaped by
selfless thoughts give joy when they speak or act. Joy follows them like
a shadow that never leaves them.
BUDDHA QUOTES ON MEDITATION AND SPIRITUALITY
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Just as a candle cannot burn without fire, men cannot live without a spiritual life. Click to tweet
Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.
Meditation
brings wisdom; lack of meditation leaves ignorance. Know well what
leads you forward and what hold you back, and choose the path that leads
to wisdom.
Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
Related topic: introvertion
BUDDHA QUOTES ON PEACE, FORGIVENESS AND LETTING GO
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Resolutely train yourself to attain peace. Click to tweet
Indeed,
the sage who’s fully quenched rests at ease in every way; no sense
desire adheres to him whose fires have cooled, deprived of fuel. All
attachments have been severed, the heart’s been led away from pain;
tranquil, he rests with utmost ease. The mind has found its way to
peace.
He who
sits alone, sleeps alone, and walks alone, who is strenuous and subdues
himself alone, will find delight in the solitude of the forest.
Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.
Those who are free of resentful thoughts surely find peace.
Related topic: letting go
BUDDHA QUOTES ON WISDOM AND VIRTUES
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The fool who knows he is a fool is that much wiser. Click to tweet
Whatever has the nature of arising has the nature of ceasing.
Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.
What
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?
Let
none find fault with others; let none see the omissions and commissions
of others. But let one see one’s own acts, done and undone.
The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.
Offend
in neither word nor deed. Eat with moderation. Live in your heart. Seek
the highest consciousness. Master yourself according to the law. This
is the simple teaching of the awakened.
Life
is like the harp string, if it is strung too tight it won’t play, if it
is too loose it hangs, the tension that produces the beautiful sound
lies in the middle.
Do
not believe in anything simply because you have heard it. Do not
believe in anything simply because it is spoken and rumored by many. Do
not believe in anything simply because it is found written in your
religious books. Do not believe in anything merely on the authority of
your teachers and elders. Do not believe in traditions because they have
been handed down for many generations. But after observation and
analysis, when you find that anything agrees with reason and is
conducive to the good and benefit of one and all, then accept it and
live up to it.
Just
as treasures are uncovered from the earth, so virtue appears from good
deeds, and wisdom appears from a pure and peaceful mind. To walk safely
through the maze of human life, one needs the light of wisdom and the
guidance of virtue.
The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.
The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.
With gentleness overcome anger. With generosity overcome meanness. With truth overcome deceit.
BUDDHA QUOTES ON KARMA AND NIRVANA
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Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nirvana, into that realm of nirvana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?
BUDDHA QUOTES ON CHANGE, FAILURE AND SUFFERING
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Nothing is forever except change. Click to tweet
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
Both formerly and now, it is only suffering that I describe, and the cessation of suffering.
He
who can curb his wrath as soon as it arises, as a timely antidote will
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.
May all that have life be delivered from suffering.
It
is easy to see the faults of others, but difficult to see one’s own
faults. One shows the faults of others like chaff winnowed in the wind,
but one conceals one’s own faults as a cunning gambler conceals his
dice.
See also: 6 Ways to Decrease Your Suffering (tinybuddha.com)
BUDDHA QUOTES ON FEAR
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Those attached to the notion ‘I am’ and to views roam the world offending people. Click to tweet
There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.
Men,
driven on by thirst, run about like a snared hare; let therefore
mendicant drive out thirst, by striving after passionlessness for
himself.
When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.
The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.
BUDDHA QUOTES ON ANGER AND JEALOUSY
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You will not be punished for your anger, you will be punished by your anger. Click to tweet
Some do not understand that we must die, but those who do realize this settle their quarrels.
All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
Anger
will never disappear so long as thoughts of resentment are cherished in
the mind. Anger will disappear just as soon as thoughts of resentment
are forgotten.
I do not dispute with the world; rather it is the world that disputes with me.
They
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.
Those who cling to perceptions and views wander the world offending people.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.
See also: How to Handle Resentment Against Someone (wikihow.com)
BUDDHA QUOTES ON SUCCESS, PATIENCE AND STRENGTH
Go to table of contents
Neither fire nor wind, birth nor death can erase our good deeds. Click to tweet
Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.
As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.
Praise
and blame, gain and loss, pleasure and sorrow come and go like the
wind. To be happy, rest like a giant tree in the midst of them all.
In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.
Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.
Better
it is to live one day seeing the rise and fall of things than to live a
hundred years without ever seeing the rise and fall of things.
If you do not change direction, you may end up where you are heading.
BUDDHA QUOTES ON HEALTH
Go to table of contents
Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha
To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.
Without health life is not life; it is only a state of languor and suffering – an image of death.
The
secret of health for both mind and body is not to mourn for the past,
not to worry about the future, not to anticipate the future, but to live
the present moment wisely and earnestly.
BUDDHA QUOTES ON TRUTH
Go to table of contents
Those who have failed to work toward the truth have missed the purpose of living.
Teach
this triple truth to all: A generous heart, kind speech, and a life of
service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truth…not going all the way, and not starting.
The
calmed say that what is well-spoken is best; second, that one should
say what is right, not unrighteous; third, what’s pleasing, not
displeasing; fourth, what is true, not false.
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.
Three things cannot be long hidden: the sun, the moon, and the truth.
PART 4. QUOTES ABOUT BUDDHA
Go to table of contents
To follow Buddha is to not follow Buddha. Sven Schnieders
And the Buddha is the person who’s free: free of plans, free of cares. Bodhidharma
If you use your mind to look for a Buddha, you won’t see the Buddha. Bodhidharma Click to tweet
Buddha means awareness, the awareness of body and mind that prevents evil from arising in either. Bodhidharma
Buddhas move freely through birth and death, appearing and disappearing at will. Bodhidharma
But deluded people don’t realize that their own mind is the Buddha. They keep searching outside. Bodhidharma
To find a Buddha all you have to do is see your nature. Bodhidharma (izquotes.com)
No
one can force us to transform our minds, not even Buddha. We must do so
voluntarily. Therefore Buddha stated, ‘You are your own master’. Dalai
Lama
Every man is at war with himself, except a Buddha. Naval Ravikant
The color of the mountains is Buddha’s body; the sound of running water is his great speech. Dogen
The Buddha and all sentient beings are nothing but expressions of the one mind. There is nothing else. Huang Po
To
awaken suddenly to the fact that your own Mind is the Buddha, that
there is nothing to be attained or a single action to be performed. This
is the Supreme Way. Huang Po
The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed. Jack Kornfield
Respect Buddha and the gods without counting on their help. Miyamoto Musashi
Even
the buddha does not want anyone to follow him. Even the greatest
masters cannot give you a single commandment. They see you so uniquely
you, they see your freedom to be so uniquely for you. Osho
Just
two small things: meditation and let-go. Remember these two key words:
meditation and surrender. Meditation will take you in, and surrender
will take you into the whole. And this is the whole of religion. Within
these two words Buddha has condensed the whole essence of religion. Osho
There
is no need for God! If you want to meditate you can meditate without
God. Buddha meditated without God; he had no belief in God. Osho
A Buddha is a Buddha, a Krishna is a Krishna, and you are you. Osho
He
taught virtue, mindfulness, and wisdom. These are the three pillars of
Buddhist practice, as well as the wellsprings of everyday well-being,
psychological growth, and spiritual realization. Rick Hanson
If you cannot bow to Buddha, you cannot be a Buddha. It is arrogance. Shunryu Suzuki (wikiquote.org)
Buddha
says there are two kinds of suffering: the kind that leads to more
suffering and the kind that brings an end to suffering. Terry Tempest
Williams
The
teachings of the Buddha tells you clearly and plainly to make this the
most magnificent and wonderful moment of your life. You can train
yourself to be free from worries and preoccupations about the past and
the future. Thich Nhat Hanh
You
need to have confidence that you have the capacity to become a Buddha,
the capacity of transformation and healing. Thich Nhat Hanh
One
of the deepest teachings given by the Buddha is that we should not be
too sure of our own ideas. Don’t be fooled by your perceptions. Even if
you are sure you were seeing clearly, check again. Keep an open mind. Be
ready to let go of your views. Thich Nhat Hanh (twitter.com)
As long as you look for a Buddha somewhere else, you’ll never see that your own mind is the Buddha. Bodhidharma
A Buddha is someone who finds freedom in good fortune and bad. Bodhidharma
PART 5. BUDDHISM QUOTES
Go to table of contents
Man suffers only because he takes seriously what the gods made for fun. Alan Watts Click to tweet
The
only thing that is ultimately real about your journey is the step that
you are taking at this moment. That’s all there ever is. Alan Watts
Everything in moderation, including moderation. Buddhist saying
Learning
to let go should be learned before learning to get. Life should be
touched, not strangled. You’ve got to relax, let it happen at times, and
at others move forward with it. Ray Bradbury
Even
if things don’t unfold the way you expected, don’t be disheartened or
give up. One who continues to advance will win in the end. Daisaku Ikeda
If we learn to open our hearts, anyone, including the people who drive us crazy, can be our teacher. Pema Chödrön
Awareness is the greatest agent for change. Huang Po Click to tweet
We are not going in circles, we are going upwards. The path is a spiral; we have already climbed many steps. Hermann Hesse
The
secret of Buddhism is to remove all ideas, all concepts, in order for
the truth to have a chance to penetrate, to reveal itself. Thich Nhat
Hanh
If you want to change the world, start with the next person who comes to you in need. Maezumi Roshi
We are here to awaken from our illusion of separateness. Martin Luther King Jr
When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself. Eckhart Tolle
Wherever you are, be there totally. Eckhart Tolle
Only the hand that erases can write the true thing. Meister Eckhart
Treat every moment as your last. It is not preparation for something else. Shunryu Suzuki
PART 6. CONCLUSION
Go to table of contents
The
whole secret of existence is to have no fear. Never fear what will
become of you, depend on no one. Only the moment you reject all help are
you freed. Buddha
Let’s recap:
Buddha’s most important message? Life is suffering, but there’s also a way out.
The root of suffering? Attachments (to things, thoughts, people, ideas, etc.).
What leads to inner peace?
Self-knowledge
Understanding your mind, desires, thoughts
Not depending on others
Living a life of freedom is possible if you stop seeking validation from others.
Watch your thoughts and your words. They will become a reality.
BUDDHA QUOTES VIDEO
Go to table of contents
17 Buddha Quotes For A Better Life
Call to action: Watch Eastern Philosophies – Buddha (6-minute YouTube video by The School of Life)
or read Deep Quotes That Will Make You Think
or Inner Peace Quotes To Be Cool, Calm And Collected
Hope you enjoyed these beautiful Buddha quotes and Buddhism quotes.
If you did enjoy the quotes, please share them with a friend today!
Did you know about Buddha before? What was your favorite quote? Please let us know in the comment section below!
TABLE OF CONTENTS
Part 1
Top 15 Images
Best Quotes
Part 2
Buddha Quotes That ARE
Inspirational
Fake
Short
Part 3
Buddha Quotes ABOUT
Life
Love
Mind
Happiness
Meditation
Peace
Wisdom
Karma, Nirvana
Change
Fear
Anger
Success
Health
Truth
Part 4
Quotes About Buddha
Part 5
Buddhism Quotes
Part 6
Conclusion
Video
AUTHOR BIO
maxime lagace
Maxime Lagacé started collecting quotes in 2004 after he lost his girlfriend in a car accident.
In search of meaning, he dived in the self-improvement world, psychology and trail running.
Books, blogs, quotes and nature became his guide.
He started journaling, reflecting, writing his thoughts, feelings and quotes.
His goal was to understand his pain, his depression, his fears, his lack of motivation and inspiration.
He
finished his software engineering degree in 2007 at the École de
Technologie Supérieure de Montréal. He also studied at the Hong Kong
Polytechnic University.
A few years later, he started his first website to share his passion for quotes.
Maxime is a father of two, INFJ and also loves running.
Other
notable interests of Maxime are health (mental and physical),
meditation, nutrition, bananas, SEO, human potential, education,
learning, productivity and minimalism.
Finally, he is (very) far from being perfect.
You can find him on Twitter, Pinterest, LinkedIn, Quora, Instagram, Facebook, YouTube.
LAST UPDATE
March 7, 2022
ORIGINALLY PUBLISHED
October 11, 2017
Disclaimer:
This article may include affiliate links to books and products I love.
If you choose to click through and make a purchase, I will earn a little
commission at no extra cost to you. In the end, this will help me make
WisdomQuotes better. Thank you.
150 Buddha Quotes On Life, Mind and Happiness – WisdomQuotes
Access
150 of the best Buddha quotes today. You’ll find lines on life, family,
friendship, love, fear, mind, happiness, health, success (with great
images!)
30+ Inspiring Buddha Quotes on Life, Death & the Afterlife
Updated 4/22/2022
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Cassie Barthuly, BA in English
Contributing writer
Author bio
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For
some people, taking solace in their religion is an important part of
healing. Faith can offer not only daily guidance but steps to work out
important life questions and find comfort. Buddhist quotes, in
particular, can strike that mix of both comfort, food for thought, and a
mantra to help live your life.
Jump ahead to these sections:
Buddha Quotes on Living Fully
Buddha Quotes on Dying Well
Buddha Quotes on the Afterlife
However,
when you are looking to send the perfect words in a sympathy card or to
provide support, it can be hard to strike the right tone. You might
want to share them in person, or just tuck them into a card. Buddhism
however, has multifaceted approaches to life and death. The concept of
achieving enlightenment, of reincarnating in an afterlife… these are
just a few of these goals that people think about when living life as a
Buddhist.
If
you’re looking for quotes that encompass all of these elements—living
fully, and dying well, and embracing the afterlife that will greet
you—we’ve selected some great options.
Buddha Quotes on Living Fully
Achieving enlightenment is one of the primary goals of a Buddhist’s existence, and can come at any point in one’s life.
Buddhists
will say that it takes a long time to get there and cannot be achieved
without sincere dedication to meditating and connecting to nature. And
also to have patience, because the journey is part of a full life.
1.
“This one life has no form and is empty by nature. If you become
attached by any form, you should reject it. If you see an ego, a soul, a
birth, or a death, reject them all.”
The
concept of no form and emptiness is central to the way Buddhists view
life but can be really hard to embrace overall, as it runs counter to
our conventional way of thinking. It can be hard especially when someone
is grieving to remind them not to get attached to temporary things.
2.
“One clings to life although there is nothing to be called life;
another clings to death although there is nothing to be called death. In
reality, there is nothing to be born; consequently, there is nothing to
perish.”
It’s all about your perspective. If the world around you isn’t real, then death and loss can just be ways to interpret life.
3. “Life is suffering.”
Suffering
always sounds like the most awful thing ever, but the application of
this quote has more to do with the fact that no human is born without a
capacity to suffer.
If you consider that everyone and everything can suffer, this can be outright freeing to know and accept.
4.
“The thought manifests as the word; The word manifests as the deed; The
deed develops into habit, And habit hardens into character. So watch
the thought and its ways with care, And let it spring from love, Born
out of compassion for all human beings. As the shadow follows the body,
As we think, so we become.”
The most meaningful moments in your life might start with the tiniest interactions.
5.
“Just as the dawn is the forerunner of the arising of the sun, so true
friendship is the forerunner of the arising of the noble eightfold
path.”
Friends can define your entire life. And if you’re trying to achieve enlightenment, the people you touch along the way matters.
6. “The mind precedes all things, the mind dominates all things, the mind creates all things.”
In Western culture, the body is often paramount. Buddha’s take removes those pressures and focuses on what really matters.
7.
“Thousands of candles can be lit from a single candle, and the life of
the candle will not be shortened. Happiness never decreases by being
shared.”
If you’re worried about losing a moment of happiness, sharing it can be the best way to keep it from disappearing.
8. “Without health, life is not life; it is only a state of languor and suffering an image of death.”
Health doesn’t just apply to physical wellness but also to value your mental and spiritual wellbeing.
9.
“Silence the angry man with love. Silence the ill-natured man with
kindness. Silence the miser with generosity. Silence the liar with
truth.”
Serving as an
antidote to someone else’s anger, miserliness, or lies can only be
achieved by being the best version of yourself.
10. “To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.”
Unraveling the mysteries of life and truth isn’t easy. That’s why Buddhist funerals focus on virtue and love.
» MORE: Easy as 1-2-3, make a free online will in minutes.
Buddha Quotes on Dying Well
Reflecting
on your loved one can be done by lighting a candle for someone that
died. It gives you a chance to remember how they both lived and died
well.
11. “You too shall pass away. Knowing this, how can you quarrel?”
Conflict
can define our lives. Old feuds, old grudges…they not only hold you
back from a journey toward truth, but as this quote implies, they also
take up valuable time.
12. “Long is the cycle of birth and death to the fool who does not know the true path.”
If you’re spinning your wheels without any purpose in mind, it’s easy to feel like you’re going to die in vain.
13. “Even death is not to be feared by one who has lived wisely.”
Living wisely is a recipe for avoiding regrets. This is a perfect “rest in peace” quote for someone you admired.
14.
“To be idle is a short road to death and to be diligent is a way of
life; foolish people are idle, wise people are diligent.”
Living
diligently isn’t what you think. It might be raising your children
well, or committing to meditation or being kind to others.
15.
“On the air they rise and fly an invisible course, gathering nothing,
storing nothing… Joyous and clear like the lake, still as the stone at
the door, (they are) free from life and death.”
Observing
the natural order is an important part of Buddhism. Seeing how not all
creatures are tied to fear of death can be empowering.
16.
“This world is shrouded in darkness. Here, only a few can see their way
free. These few birds escape from the net, and fly away to the
heavens.”
Sharing this quote can be great in a sympathy card. Or, this could be used in an obituary or funeral announcement.
17.
“Those who consider the unessential to be essential, and see the
essential as unessential, don’t reach the essential, living in the field
of wrong intention.”
Getting your priorities straight is the most crucial part of making sure you both live and die well.
18.
“The secret of health for both mind and body is not to mourn for the
past, nor to worry about the future, but to live the present moment
wisely and earnestly.”
You
can’t change past mistakes. And you certainly can’t predict the future.
Taking the time you have now in front of you is the best way to connect
with family and friends.
19.
“Let him associate with friends who are noble, energetic, and pure in
life, let him be cordial and refined in conduct. Thus, full of joy, he
will make an end of suffering.”
You often can’t choose whether you die or not. But you can choose how you go about it.
20.
“Should a person do good, let him do it again and again. Let him find
pleasure therein, for blissful is the accumulation of good.”
Doing
good things for others is addictive. And if you want to be remembered,
it’s never too late to start with the tiniest things.
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Buddha Quotes on the Afterlife
Books
about life after death suggest that reincarnation is one of the most
popular beliefs. That’s definitely true for Buddhism and can provide a
lot of hope for people about to pass away.
21.
“Our theories of the eternal are as valuable as are those that a chick
which has not broken its way through its shell might form of the outside
world.”
Buddhism is intentionally vague about the afterlife. It’s a chance to drift off into peaceful unknowns, without limitations.
22. “Whatever is not yours: let go of it. Your letting go of it will be for your long-term happiness and benefit.”
Letting go of your own fears is empowering, and makes the last stages of your life much easier.
23.
“Generosity brings happiness at every stage of its expression. We
experience joy in forming the intention to be generous. We experience
joy in the actual act of giving something. And we experience joy in
remembering the fact that we have given.”
Giving
to others doesn’t stop once you pass away. If you’ve started
end-of-life planning, it’s a great gift for your loved ones.
24. “There are only two mistakes one can make along the road to truth; not going all the way, and not starting.”
It’s never too late to start on the road to truth. Your efforts matter, whenever you start them.
25.
“One who, while himself seeking happiness, oppresses with violence
other beings who also desire happiness, will not attain happiness
hereafter.”
The first rule of happiness is ‘first, do no harm.’
26.
“We will develop and cultivate the liberation of mind by
lovingkindness, make it our vehicle, make it our basis, stabilize it,
exercise ourselves in it, and fully perfect it.”
Achieving
liberation of the mind, from everyday life and struggles, is the point
of it all. This is the perfect quote for someone who made a point of
chasing lovingkindness.
27. “Fashion your life as a garland of beautiful deeds.”
When you’re in the afterlife or reincarnating in a new one, this ‘garland’ is the only thing you can leave behind.
28.
“Heedfulness is the path to the Deathless. Heedlessness is the path to
Death. The heedful die not. The heedless are as if dead already.”
If you’re mindful, of yourself and others and the greater spiritual world, you’re not really dying.
29.“But those who act according to the perfectly taught Dharma will cross the realm of Death, so difficult to cross.”
Crossing into death is always a little frightening. But if you’re ready, then Buddha promises it will become easier for you.
30.
“Neither in the sky nor in mid-ocean nor by entering into mountain
clefts, nowhere in the world is there a place where one may not be
overcome by death.”
Death is an inevitable part of life. The reminder that every one faces it is a little comforting, for some.
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Consoling Your Loved One
There’s
no magical recipe for consolation, especially in the face of death.
Taking the time out to pray or offer some sage words during a difficult
time can make all the difference.
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30+ Inspiring Buddha Quotes on Life, Death & the Afterlife | Cake Blog
Check out some of these Buddhist quotes on living fully, dying well, and the afterlife for yourself or to share with others.
(Michel
Proulx) mirrors the sutta collection of Access to Insight in English,
and offers a growing number of French translations of suttas and other
texts.
La Parole du Bouddha
(Remy Zins)
German
Tipitaka, der Pali Kanon des Theravada-Buddhismus
offers
a nearly complete collection of German translations from all five
Nikayas, plus extensive excerpts from the Vinaya and Abhidhamma Pitakas.
Dhamma-dana
offers German translations of articles by Ajaan Chah, Ajaan Suwat, Thanissaro Bhikkhu, Bhikkhu Bodhi, and Ayya Khema.
Hungarian
A Buddha Ujja (”The Finger of the Buddha”)
(Nyitrai
Gábor) offers a large collection of Pali suttas in Hungarian, articles
and videos by and about major teachers from the Thai forest traditions.
Indonesian
Dhamma Citta: Tipitaka-Kanon Pali
Italian
Canone Pali: le parole del Buddha
(Enzo Alfano)
Portuguese
Acesso ao Insight: Leituras do Budismo Theravada
(Michael
Beisert) offers an extensive collection of Pali suttas, articles by
major teachers from the Thai forest traditions, and much more — all
translated into Portuguese.
Russian
Koleso Dhammy (”Wheel of Dhamma”)
Theravada.ru
Serbian
Pali Kanon
(Branislav Kovačević) offers a good selection of suttas and other passages from the Pali canon.
Sinhala
Aathaapi: Pure Theravada Buddhism Exposed according to The Original Pali Canon
The complete Buddha Jayanthi Tipitaka in Sinhalese script (Pali and translation) in PDF format.
The Tipitaka
(Russia) offers Sinhala translations of large portions of the Vinaya and Sutta Pitakas.
Spanish
Centro Mexicano del Buddhismo Theravada A.C.
offers an extensive collection of Spanish language texts.
Swedish
Suttor
(Kerstin Jönhagen) offers Swedish translations of about 30 suttas.
Vietnamese
BuddhaSasana: Vietnamese Buddhist Page
(Binh Anson) offers the entire Vietnamese translation of the Tipitaka and is regularly revised and corrected for any errors.
Bilingual Pali - Vietnamese Tipitaka Project
translation
of the authentic teachings of the Buddha, presenting the Sinhala Pāḷi
texts in Roman script together with a Vietnamese translation.
I am trying to be selective in these listings but
if you would like to make any recommendations
please contact me at the address below
Ānandajoti Bhikkhu
May 2014
last updated: May 2019
if you would like to be informed when new texts are released
subscribe to my Dharma Records blog where all updates are posted
Subscribe to my Dharma Records blog
about fonts & downloads outside links copyright
some of my other websites:
Photo Dharma Pāḷi Text Images Dharma Documentaries Buddhasāsana
2.A
great attempt by Vipassana Research Institute to collect & compile
the entire original Theravada Tipitaka originating from The
Sixth_Buddhist_council of 1954 (in Yangon Burma now Myanmar) held
exactly 2500 years after Buddha fulfilling the prediction that Buddha’s
path would again begin to spread after 2500 years of Buddha. This is a
great resource for archiving, research and for meditation practitioners.
A Complete Pali Source originally as spoken by Lord Buddha, in Many
Scripts-Roman, Devanagari, Thai, Burmese, Sinhala, Cyrillic, Khmer,
Tibetan etc:
5.Access
To Insight website contains translations in modern English, but still,
in order to understand true meaning, a knowledge of Pali is still
required :
7.This
site contains many suttas not listed elsewhere. This is the most
organised website with suttas in Pali as well as many translations for
comparison. Most suttas are of PTS (Pali Text Society) which were
translated (in west) more than 100 years ago around 1910 hence these are
in archaic English. In order to understand true meanings, one must read
Pali version:
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
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Overview of all Theravada books:
Sort By: title - Author - Date - Words
A Discourse on Paticcasamuppada
by Venerable Mahasi Sayadaw
62,614 words
A Manual of Abhidhamma
by Nārada Thera
80,494 words
A Survey of Paramattha Dhammas
by Sujin Boriharnwanaket
129,875 words
A Treatise on the Paramis
by Ācariya Dhammapāla
23,066 words
Abhidhamma And Practice
by Nina van Gorkom
5,974 words
Abhidhamma in Daily Life
by Nina Van Gorkom
70,623 words
Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
by Ashin Janakabhivamsa
66,666 words
Buddhist Monastic Discipline
by Jotiya Dhirasekera
113,985 words
Cetasikas
by Nina van Gorkom
122,172 words
Conditions
by Nina van Gorkom
56,782 words
Dhammapada (Illustrated)
by Ven. Weagoda Sarada Maha Thero
341,201 words
Dhammasangani
124,932 words
Dipavamsa (study)
by Sibani Barman
55,946 words
Fundamentals of Vipassana Meditation
by Venerable Mahāsi Sayādaw
24,609 words
Gemstones of the Good Dhamma
by Ven. S. Dhammika
8,721 words
Guide to Tipitaka
by U Ko Lay
48,543 words
Introducing Buddhist Abhidhamma
by Kyaw Min, U
43,258 words
Introduction to Dhammasangani
by U Ko Lay
7,776 words
Mahavamsa
by Wilhelm Geiger
94,941 words
Patipada
by Acariya Maha Boowa Ñanasampanno
256,801 words
Patthana Dhamma
by Htoo Naing
57,704 words
Pointing to Dhamma
by Ven. Khantipalo Bhikkhu
96,153 words
Tanha Vs Upadana
1,658 words
The Bhikkhus Rules
by Bhikkhu Ariyesako
50,970 words
The Brahmajāla Sutta
21,080 words
The Catusacca Dipani
by Mahathera Ledi Sayadaw
11,997 words
The Doctrine of Paticcasamuppada
by U Than Daing
18,306 words
The Great Chronicle of Buddhas
by Ven. Mingun Sayadaw
1,044,401 words
The Jataka tales [English], Volume 1-6
by Robert Chalmers
877,505 words
The Madhura Sutta
5,279 words
The Patthanuddesa Dipani
by Mahathera Ledi Sayadaw
21,602 words
The Vipassana Dipani
by Mahathera Ledi Sayadaw
21,831 words
Vidhura Jataka (nr. 548)
by R. F. ST. Andrew St. John
10,519 words
Vinaya (1): The Patimokkha
by T. W. Rhys Davids
17,356 words
Vinaya (2): The Mahavagga
by T. W. Rhys Davids
156,382 words
Vinaya (3): The Cullavagga
by T. W. Rhys Davids
137,074 words
Vinaya Pitaka (1): Bhikkhu-vibhanga (the analysis of Monks’ rules)
by I. B. Horner
345,334 words
Vinaya Pitaka (2): Bhikkhuni-vibhanga (the analysis of Nun’ rules)
by I. B. Horner
66,469 words
Vinaya Pitaka (3): Khandhaka
by I. B. Horner
386,194 words
Vinaya Pitaka (4): Parivara
by I. B. Horner
150,781 words
Vipassana Meditation
by Chanmyay Sayadaw
22,042 words
Vipassana Meditation Course
by Chanmyay Sayadaw
28,857 words
Visuddhimagga (the pah of purification)
by Ñāṇamoli Bhikkhu
420,758 words
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Theravadin Resource Guide
The goal of the Theravadin Resource Guide is to produce an easy
reference directory of Theravadin and Early Buddhism resources on the
internet. Where there is practical application to the Theravadin
practitioner, Mahayana based links will be included. It is the
compiler’s hopes that this resource will include many contributions by
other members of the site and thus any bias on my part will be
minimized, however it is inevitable that some bias towards resources
will remain, and for that I apologise.
Please let me know if any links are dead, or have moved. Also if you
feel there is a website that should be added to the Resource Guide,
please just let me know here in this thread or via pm. The Resource
guide will be periodically updated to include new websites and or
fix/remove dead links.
Dhamma search engine
Google Saffron - Theravada search engine, searching Dhamma pages across the web for the information you need.
Tipitaka and Discourse
Access to Insight - Large collection of English translations of Suttas, and many essays from esteemed Buddhist writers.
Sutta Central - A
fantastic site including collections of translations of Suttas, not
just of the Pali Canon but also of the Chinese Agamas, Sanskrit and the
Tibetan texts, of great interest is the inclusion of suggestion of
parallels between Pali suttas and their Agama counterparts. Now includes
access to the Vinaya pitakas.
Metta net - Includes a work in progress translation of the Tipitaka, articles by Buddhist writers and information on Sri Lankan Buddhism.
Wikipitaka - A wiki based work in progress translation of the Tipitaka, currently over 700 suttas have been translated.
Buddha Vacana - Quite a number of suttas available translated from the pali, also resources for learning pali.
Pali Canon.org - Another
good translation project. Contains many suttas from the Canon
translated by Ariya Zhong, Chris Burke & Alonso Martinez.
General Dhamma
Buddhanet - Buddhist information network, contains an e-library, info on meditation audio, magazine, and directory of Buddhist centres
Aimwell - The
Association for Insight Meditation website is run by Venerable Bhikkhu
Pesala, and contains all his own works free for reproduction,
translations and expositions of several important suttas, as well as a
variety of works by esteemed Mahasi lineage teachers. Bhante is
currently transfering his content to a new website.
Beyond the Net - Beyond
the net is another great site for resources, it has a lot of audio, e
books, and teachings by various Sri Lankan monks, as well as some stuff
by Venerable Bhikkhu Bodhi. Highly recommended
Dhammatalks.org - Ven. Thanissaro’s website - Don’t
let the name fool you, this website has much more than just Dhamma
talks by Ven. Thanissaro, various ebooks are also available on site,
including anthologies by Ven. Thanissaro, but also Dhamma talks by
Forest Ajahns, various Ajahn [auto]biographies, the BMC (for ordained
members) and a variety of other Dhamma related goodies. Thoroughly
recommended.
Nibbana.com - Burmese Buddhist mega site (in english, of course) contains a hefty lot of Dhamma related materials
Nibbanam Dhamma portal- Nibbanam
is a resource portal, kind of similar to this, but an actual website
with fancy javascript and all kinds of goodies including a great wee
intro video with replete with gongs and chanting! You’re bound to find a
few things that are missing here, especially german resources.
Bhavana Society -
Bhavana Society website, the home of Bhante G(unaratana). Many
resources available here, including information on how to get to the
centre, ordination, audio, ebooks - Including his well known title
‘Mindfulness in Plain English’, all sorts of good stuff!
Sadhu Dhamma directory -
Sadhu Dhamma directory is a Dhamma directory run and maintained by
Dhammawheel member Dmytro, he has worked hard to make the list very
inclusive, and it has many good links that are not yet available here,
so it is well worth checking out.
Specific Dhamma
The Nibbana Sermons - Venerable
Nyanananda’s revolutionary Nibbana Sermons have struck a chord with
Theravadin practitioners across the globe, receiving praise at large -
especially here at Dhamma Wheel.
Forest Sangha Publications - Forest
Sangha Publications are dedicated to the free distribution of Ajahn
Chah and disciples teachings, you can access audio and ebooks on site,
or request to be sent out hard copies to your address.
Nanavira Thera Dhamma page - An
existential approach to the Dhamma. Ven. Nyanavira was an English monk
who lived in Sri Lanka, he wrote a book entitled Notes on Dhamma which
he intended to provide certain clarifications on the Suttas, especially
because he considered the commentarial ‘Mahavihara’ tradition to have
made some serious errors in their interpretations of important doctrinal
points such as Paticcasamupada and Sankhara. It is certainly an
interesting and rewarding read for those who are intrigued by different
approaches to Dependent Origination than the commentarial edition, the
website has recently received an huge overhaul.
Path Press blog/website -Website
and blog of the Path Press, established by Samanera Bodhesako as an
organisation to disseminate the writings of Ven. Nyanavira Thera, it has
since grown into a vehicle for the Nyanavirian message, the website
contains various essays, articles a few translations of Suttas e.g. the
Atthakavaga of the Sutta Nipata, Ven. Nyanamoli Thera’s original draft
of his Majjhima Nikaya translation and also (and quite importantly) the writings of Ven. Samanera Bodhesako.
What-Buddha-Taught - Extensive collection of e books from contemporary meditation masters and Dhamma teachers
BuddhaSasana - Hidden
in the recesses of Buddhanet is this hefty collection of articles and
e-books on Dhamma and meditation, well deserved of it’s own description.
Buddhist Publication Society - Well
known and highly regarded, the Buddhist Publication Society founded in
1958 has been a bastion of light in producing Buddhist texts for the
world at large, the website has a broad library of online reading material available including much of their ‘The Wheel’ and ‘Bodhi leaves’ Buddhist Journals.
Santipada - A collection of Bhante Sujato’s books available for download in epub/pdf or order of paperback.
Holybooks - Buddhism -Holybooks is an ebook repository and has a decent Buddhism section.
Dhamma audio
Dharma Seed - Dharma
seed has been around since the 1980’s providing talks by way of tapes
and cds, with the advent of the internet they have brought a vast amount
of Dhamma talks online, specializing in Vipassana.
Dhammatalks.org.uk - A large collection of talks given by various teachers within the Thai Forest tradition in the Ajahn Chah lineage
Buddhist Society of Western Australia - The
BSWA has an abundant supply of Dhammatalks given by Ajahn Brahmavamso
and fellow monks and nuns residing at Bodhinyana and Dhammasara forest
monasteries
Audiodharma - Talks given by Gil Fronsdal, and guest speakers at the Insight meditation centre in Redwood City, California
Birken collection - Birken
Forest Monastery are maintaining a collection of over 3000 Dhamma talks
(over 45gb) available for download at their website
Dhammaweb - Site
featuring talks from the Burmese and Thai traditions, many in Burmese,
but also many in English, good source of some hard to find talks.
Bhavana Society - Talks given by Bhante Henepola Gunaratana (of Mindfulness in plain English renown)
Aruno - Talks given by Ajahn Munindo, Ajahn Abhinando and Ajahn Puñño from Aruna Ratanagiri
Introduction to Buddhism - Venerable Bhikkhu Bodhi delivers 10 lectures as an introduction to Buddhism
Majjhima Nikaya lectures - Venerable Bhikkhu Bodhi delivers lectures on the Majjhima Nikaya (the middle length discourses) of the Pali Canon.
Ayya Khema Dhamma talks - Talks
by the wonderful Ayya Khema. She is a brilliant orator, and her talks
are available on the website for download, including a torrent for the
entire 7.6 gigs of the site.
Bhavana Society’s Dhamma talks - Talks given at the Bhavana Society. Many talks by Bhante Gunaratana of ‘Mindfulness in plain english’ fame.
Dhamma-video
Dhammatube - Dhammatube has an wide range of Dhamma-video available for viewing on Youtube, Google video and Veoh.
Dhammaweb video database - In a similar refrain to their audio section, Dhammaweb bring a collection of Dhamma videos from various speakers.
Buddhist Channel.tv - The
Buddhist Channel is a news source website for news articles that relate
to Buddhism or present news stories from a Buddhist angle.
Tricycle - Tricycle
is perhaps one of the most well known Buddhist publications, bringing
you all manner of articles on faith and practice, and life in general
from both Mahayanic and Theravadin perspectives.
The Buddha Dharma Quarterly - The
Buddha Dharma is the online edition of the quarterly magazine produced
by Shambala (Tibetan) but intended for a general Buddhist audience,
while many articles are written from a Mahayana perspective there is
quite a lot of valuable general Buddhist content contained within.
Dhamma Apps for Android & iOS
Insight Timer (Android - Free version),Insight Timer (Apple iOS - Free version) - Insight
Timer is a great app for using while meditating, it has some beautiful
bell sounds to start and end the session, and there can be interval
bells too the time and length of which you can adjust for each. It is
very multifaceted, collecting metrics on your meditation sessions e.g.
graphs on time over days, weeks, months. Longest time spent meditating,
average session length etc. It also has a social aspect, one which a
number of us here at DW use.
Access To Insight (Android), Access To Insight (Apple iOS) - Access
To Insight comes to your mobile device in offline mode, allowing you to
access all of the Sutta translations, articles, essays and books
available on the website using your Android or iOS device. A Brilliant
app for when you’ve run out of data or outside the range of a wifi
point.
Buddhist chant 1 (Android) - This
App has Pali Sutta chanting, 17 in all, includes the text with the
audio so you can chant along too. Contains all the common Pujas, no
parittas as of yet it would seem, see the link for full list.
Dhamma blogs
Theravadin - Blog by an anonymous practitioner, a lot of good stuff crops up here
Sujato’s Blog - Venerable Sujato’s blog, posts on reform of Theravada and Bhikkhuni ordination
Bhikkhu’s blog - Blog by Ajahn Punnadhammo, covers a wide range of issues
Path press blog - Blog of the Path Press, includes the writings of Ven. Nanavira Thera, Ven. Bodhisako and Sister Vajira.
Dhamma Musings - Blog of Ven. Shravasti Dhammika, a long standing and well known monk, he is an author of serveral books on Buddhism.
Genkaku again - Adam Genkaku Fisher’s blog, Dhammawheel member and Zen practitioner since ages ago.
Jayarava’s Raves - Jayarava
is a member of the Triratna Buddhist order (formerly FWBO) he has
knowledge of pali, and a very strong interest in Dhamma, especially with
how it fits into our modern world.
Misc
Last edited by BlackBird on Fri May 09, 2014 6:19 am, edited 47 times in total.
“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this:
‘The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.” - MN. 70 Kitagiri Sutta
Righto, lest my browser crash, i’m posting what I’ve done so far, will revise again soon.
To add:
- General Dhamma sites eg. Buddhanet, Aimwell, Nibbanadotnet
- Specialist Dhamma sites eg. Nibbana Sermons, Pathpress etc
- Important blogs eg. Theravadin
- Discussion sites
- Misc
metta
Jack
“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this:
‘The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.” - MN. 70 Kitagiri Sutta
http://www.aruno.org - there’s some audio teachings there too, if you wanted to add it to the list?
Last edited by Laurens on Fri Dec 18, 2009 2:10 pm, edited 1 time in total.
“If only it were all so simple! If
only there were evil people somewhere insidiously committing evil deeds,
and it were necessary only to separate them from the rest of us and
destroy them. But the line dividing good and evil cuts through the heart
of every human being. And who is willing to destroy a piece of his own
heart?”
“If only it were all so simple! If
only there were evil people somewhere insidiously committing evil deeds,
and it were necessary only to separate them from the rest of us and
destroy them. But the line dividing good and evil cuts through the heart
of every human being. And who is willing to destroy a piece of his own
heart?”
Sounds good, will set a side an hour after I get home from work tonight.
“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this:
‘The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.” - MN. 70 Kitagiri Sutta
“If only it were all so simple! If
only there were evil people somewhere insidiously committing evil deeds,
and it were necessary only to separate them from the rest of us and
destroy them. But the line dividing good and evil cuts through the heart
of every human being. And who is willing to destroy a piece of his own
heart?”
“No lists of things to be done. The
day providential to itself. The hour. There is no later. This is later.
All things of grace and beauty such that one holds them to one’s heart
have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
I’ve posted the following on two different forums to help direct people
to relevant readings that may help them begin to put the pieces of the
puzzle together. Perhaps some here will benefit also from this reading
list.
Apropos of some recent posts here in question of explanations about the
Dhamma, I thought to put together a brief reading list of books which
might help the poor old sod struggling to make out what the Dhamma is
teaching, despite all the complex archaic commentarial literature there
is to read and to figure out.
At one point in my training, I came to the “realization” that reading
and contemplating anything other than the direct words of the Buddha
(read that as: books other than the translations of the Pali canon) was
for me at that time a waste of my time. I therefore put down any outside
reading I was then doing and shifted my focus to the discourses of the
Buddha. What I had realized was that I really had no way of verifying
what others (in their books and essays) were espousing that the Buddha
taught because I hadn’t yet finished reading the discourses themselves.
There were questions that I had which were cleared up during the course
of that exercise in reading and contemplation of the discourses, as well
as other questions which resulted (arose) from that same reading. I’ve
spent a great deal of time in study, contemplation, and observation of
my own practice experience in getting to the point I’m at today, and it
hasn’t always been an easy or smooth journey. What I can say, though, is
that if one has a practice in meditation and is willing to wade through
all the discourses and a few modern commentarial books, one stands a
chance of being able to begin making some sense of this thing called the
Dhamma.
It took a good two years to go through the Digha Nikaya, Majjhima
Nikaya, and the anthology of the Anguttara Nikaya that I had obtained.
It took over a year to undertake and complete a reading of the Samyutta
Nikaya, which is some 2000 pages in Bhikkhu Bodhi’s translation,
including stopping to read and understand the relevant footnotes in each
of these volumes, of which there are many. This may look and sound like
some kind of Chinese torture test, until one realizes that there
actually is some light at the end of the
tunnel waiting for one to discover it. All that reading, study,
contemplation, and meditation eventually paid off, because I was able to
say at the end of it all that I had read and understood from my own
experience of it what the Buddha taught according to its presentation in
the Theravada tradition, which I believe to be the closest to the
original teachings as they were spoken.
The main teachings to focus on coming to understand and realize are the following:
1. The Four Noble Truths
2. The Noble Eightfold Path
3. The Five Aggregates (this is especially important for insight into beginning to understand the teaching of anatta)
4. The Three Characteristics of Existence (also known as the tilakkhana or anicca, dukkha, and anatta)
Other important teachings to become aware of during the course of practice include:
1. The Five Hindrances (especially as they pertain to meditation —
sensuous lust, aversion and ill will, sloth and torpor, restlessness and
worry, and skeptical doubt)
2. The Seven Factors of Enlightenment (these also as they pertain to the
meditation technology — of mindfulness, investigation of states,
energy, rapture, tranquility, concentration, and equanimity)
3. The Five Spiritual Faculties (the Indriyas — of faith, energy, mindfulness, concentration, and wisdom)
4. The Ten Fetters of Existence (as they relate to the path and the
fruit of the path: self delusion, doubt, clinging to ritual and
observances, sensuous lust, ill will, greed for fine material existence,
greed for immaterial existence, conceit, restlessness, and ignorance)
As for the books themselves, the four main Nikayas are as follows:
Thank you Ian, always enjoy reading your posts. I’ll link this post to the OP, in case viewers don’t read down this far
Also hope to get a bit of a blogroll section going today, just got a bit of work to do first.
Edit: Just spend the last half hour on an update, hit ctrl+r instead of
ctrl+t and lost everything… I’m never using IE again, from now on it’s
SRware Iron all the way
metta
JAck
“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this:
‘The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.” - MN. 70 Kitagiri Sutta
here is my teachers site, he has just started a
blog on their not sure if it is going to be weekly or monthly as both
have been mentioned, in our discussions.
He who knows only his own side of the case knows little of that. His
reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side,
if he does not so much as know what they are, he has no ground for
preferring either opinion …
…
He must be able to hear them from persons who actually believe them … he
must know them in their most plausible and persuasive form.
He who knows only his own side of the case knows little of that. His
reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side,
if he does not so much as know what they are, he has no ground for
preferring either opinion …
…
He must be able to hear them from persons who actually believe them … he
must know them in their most plausible and persuasive form.
BlackBird wrote:
Edit: Just spend the last half hour on an update, hit ctrl+r instead of
ctrl+t and lost everything… I’m never using IE again, from now on it’s
SRware Iron all the way
I have never had a high opinion of Microsoft software (not since first working on a Mac, anyway), so I’m with you on that.
Firefox is probably the way to go for a browser, though Opera has its fans, too. No problems at all.
If you want to go really radical for the New Year, download OpenOffice and say ‘bye, bye’ to Word, Excel and the rest.
OpenOffice works very well but there is are occasional problems exchanging documents with the rest of the world.
If you want to go really really radical for the New Year, get Linux and say ‘bye, bye’ to Windows as well.
But it’s good to have a friend nearby who has already done it.
20 Important Suttas in the Pali Canon (for Lay Buddhists)
There
are tonnes of gems in the Pali Canon suttas of the Theravada Buddhist
tradition. Many of these suttas have splendid wisdom about the world we
live as well as insights for practical applications in daily lives.
20 Important Suttas in the Pali Canon (for Lay Buddhists)
There
are tonnes of gems in the Pali Canon suttas of the Theravada Buddhist
tradition. Many of these suttas have splendid wisdom about the world we
live as well as insights for practical applications in daily lives.
Most
Buddhists are householders or lay practitioners, as opposed to monastic
monks or nuns. Hence, the focus in the selection of the 20 important
suttas is predominantly for lay Buddhists. You will find suttas that are
related to wealth and personal relationships, in addition to the key
Dhamma teachings.
While
it is impossible to list all the equally wonderful suttas, the
following 20 suttas are considered the most essential and useful from
the perspective of a lay Buddhist:
Sutta #1: Dhammacakkapavattana Sutta
Dhammacakkapavattana
Sutta (Setting the Dharma Wheel in Motion) is the discourse on Four
Noble Truths and Eightfold Path. This is the first sermon by the Buddha
at Deer Park, Sarnath. Together with Anattalakkhana Sutta (2nd turning
of the Wheel) and Aditta-pariyaya Sutta (3rd turning of the Wheel),
these three suttas form the three cardinal teachings within the Pali
traditions.
“And what is the middle way realized by the Tathagata that —
producing vision, producing knowledge — leads to calm, to direct
knowledge, to self-awakening, to Unbinding? Precisely this Noble
Eightfold Path: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
This is the middle way realized by the Tathagata that — producing
vision, producing knowledge — leads to calm, to direct knowledge, to
self-awakening, to Unbinding.
“Now this, monks, is the noble truth of stress: Birth is stressful,
aging is stressful, death is stressful; sorrow, lamentation, pain,
distress, & despair are stressful; association with the unbeloved is
stressful, separation from the loved is stressful, not getting what is
wanted is stressful. In short, the five clinging-aggregates are
stressful. – Dhammacakkapavattana Sutta
Sutta #2: Anattalakkhana Sutta
Anattalakkhana
Sutta, the second cardinal discourse by the Buddha, is about the
teaching on the nature of impermanence, change, and non-self of the five
skandhas. Disciples are taught to release attachment and clinging to
impermanent objects in the material world.
“Bhikkhus, when a noble follower who has heard (the truth) sees
thus, he finds estrangement in form, he finds estrangement in feeling,
he finds estrangement in perception, he finds estrangement in
determinations, he finds estrangement in consciousness.
“When he finds estrangement, passion fades out. With the fading of
passion, he is liberated. When liberated, there is knowledge that he is
liberated. He understands: ‘Birth is exhausted, the holy life has been
lived out, what can be done is done, of this there is no more beyond.’” –
Anattalakkhana Sutta
Sutta #3: Aditta-pariyaya Sutta
Aditta-pariyaya
Sutta is the 3rd cardinal discourse of the Buddha. Popularly known as
the Fire Sermon, this sutta is about the teaching on achieving
liberation from suffering through detachment from the six senses.
Another related sutta about the purification of six senses is Chachakka
Sutta.
The
Buddha applies skillful means to teach in this case. According to
post-canonical Pali commentary attributed to Buddhaghosa, the Buddha was
said to reflect: ‘What kind of Dhamma talk would be suitable for
them?’ Knowing that these ascetics performed a sacred fire ritual, the
Buddha adapted his teaching by incorporating the element of fire in his
sermon so that his listeners could understand his teaching.
“Monks, the All is aflame. What All is aflame? The eye is aflame.
Forms are aflame. Consciousness at the eye is aflame. Contact at the eye
is aflame. And whatever there is that arises in dependence on contact
at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain —
that too is aflame. Aflame with what? Aflame with the fire of passion,
the fire of aversion, the fire of delusion. Aflame, I tell you, with
birth, aging & death, with sorrows, lamentations, pains, distresses,
& despairs. – Aditta-pariyaya Sutta
Sutta #4: Satipaṭṭhāna Sutta
Satipaṭṭhāna
Sutta and the Mahāsatipaṭṭhāna Sutta are two of the most popular suttas
in the Pali Canon. The four foundation of mindfulness of the body,
feelings/sensations, mind/consciousness, and dhammās are found in this
sutta. Teachings such as the five hindrances, five aggregates of
clinging, six internal and external sense bases, and seven factors of
enlightenment are taught in this sutta as well.
And how does a monk live contemplating the body in the body?
Herein, monks, a monk, having gone to the forest, to the foot of a
tree or to an empty place, sits down with his legs crossed, keeps his
body erect and his mindfulness alert.
Ever mindful he breathes in, mindful he breathes out. Breathing in a
long breath, he knows, “I am breathing in a long breath”; breathing out
a long breath, he knows, “I am breathing out a long breath”; breathing
in a short breath, he knows, “I am breathing in a short breath”;
breathing out a short breath, he knows, “I am breathing out a short
breath.”
“Experiencing the whole (breath-) body, I shall breathe in,” thus he
trains himself. “Experiencing the whole (breath-) body, I shall breathe
out,” thus he trains himself. “Calming the activity of the (breath-)
body, I shall breathe in,” thus he trains himself. “Calming the activity
of the (breath-) body, I shall breathe out,” thus he trains himself. –
Satipaṭṭhāna Sutta
Sutta #5: Ānāpānasati Sutta
Ānāpānasati
Sutta is a discourse by the Buddha on how to use the awareness of
breath (anapana) as an initial focus for meditation. This sutta and the
Mahāsatipaṭṭhāna Sutta constitute the basics of vipassana/mindfulness
meditation.
“Mindfulness of in-&-out breathing, when developed &
pursued, is of great fruit, of great benefit. Mindfulness of
in-&-out breathing, when developed & pursued, brings the four
frames of reference to their culmination. The four frames of reference,
when developed & pursued, bring the seven factors for awakening to
their culmination. The seven factors for awakening, when developed &
pursued, bring clear knowing & release to their culmination. –
Ānāpānasati Sutta
Sutta #6: Kalama Sutta
Kalama
Sutta is the famous discourse on free inquiry. The Kalamas of Kesaputta
sought guidance from the Buddha because there were monks and brahmans
who expounded only their own doctrines and despised the doctrines of
others. They were doubtful which of these monks or brahmans spoke the
truth. The Buddha replied that it was alright to be doubtful and
provided a guideline for them to critically investigate the validity of
the various teachings.
“Come, Kalamas. Do not go upon what has been acquired by repeated
hearing; nor upon tradition; nor upon rumor; nor upon what is in a
scripture; nor upon surmise; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been pondered over;
nor upon another’s seeming ability; nor upon the consideration, ‘The
monk is our teacher.’ Kalamas, when you yourselves know: ‘These things
are good; these things are not blamable; these things are praised by the
wise; undertaken and observed, these things lead to benefit and
happiness,’ enter on and abide in them. – Kalama Sutta
Sutta #7: Cakkavati Sutta
Cakkavati
Sutta is the only sutta in the Pali Canon in which the Buddha predicts
the future birth and appearance of Buddha Metteya (Maitreya). While
innumerable Buddhas and bodhisattvas are mentioned in the Mahayana
sutras, Buddha Metteya is the only Buddha that has been mentioned by
Shakyamuni Buddha in the Pali Canon.
In this sutta, the Buddha also teaches about the true meaning of long life, beauty, happiness, wealth, and strength.
One of the most famous quotes found in this sutta is:
“Monks, live with yourself as your island, yourself as your refuge,
with nothing else as your refuge. Live with the Dhamma as your island,
the Dhamma as your refuge, with nothing else as your refuge.” –
Cakkavati Sutta
Sutta #8: Cula-suññata Sutta
Cula-suññata
Sutta, also known as the Lesser Discourse on Emptiness, is a teaching
about emptiness – a pivotal doctrine in the Mahayana traditions.
“Ananda, whatever contemplatives and brahmans who in the past
entered & remained in an emptiness that was pure, superior, &
unsurpassed, they all entered & remained in this very same emptiness
that is pure, superior, & unsurpassed. Whatever contemplatives and
brahmans who in the future will enter & remain in an emptiness that
will be pure, superior, & unsurpassed, they all will enter &
remain in this very same emptiness that is pure, superior, &
unsurpassed. Whatever contemplatives and brahmans who at present enter
& remain in an emptiness that is pure, superior, & unsurpassed,
they all enter & remain in this very same emptiness that is pure,
superior, & unsurpassed.
“Therefore, Ananda, you should train yourselves: ‘We will enter
& remain in the emptiness that is pure, superior, &
unsurpassed.’” – Cula-suññata Sutta
Sutta #9: Samadhi Sutta
Samadhi
Sutta is about the four concentration (jhana) that will result in the
four benefits: pleasant abiding in the here and now, attainment of
knowledge and vision, mindfulness and alertness, and the ending of the
effluents (rebirth). Another related sutta is Samadhanga Sutta, a
discourse on five-factored noble right concentration (jhana) and the
spiritual benefits of upon mastering meditation.
“Monks, these are the four developments of concentration. Which
four? There is the development of concentration that, when developed
& pursued, leads to a pleasant abiding in the here & now. There
is the development of concentration that, when developed & pursued,
leads to the attainment of knowledge & vision. There is the
development of concentration that, when developed & pursued, leads
to mindfulness & alertness. There is the development of
concentration that, when developed & pursued, leads to the ending of
the effluents. – Samadhi Sutta
Sutta #10: Mahanama Sutta
Mahanama
Sutta is a sutta on the ways of a lay Buddhist. The Buddha expounds the
teaching of taking refuge in the Triple Gem and Five Precepts. Another
related sutta is Dhammika Sutta.
“Venerable sir, in what way is one a lay follower?”
“Mahanama, inasmuch as one has gone to the Buddha for refuge, has
gone to the Dhamma for refuge, has gone to the Sangha for refuge; in
that way, Mahanama, one is a lay follower.” – Mahanama Sutta
Sutta #11: Upanisa Sutta
Upanisa
Sutta is the discourse on Dependent Origination which is also known as
Dependent Co-arising, or Twelve-linked Chains of Causation. Dependent
Origination is a teaching of the process of life which involves birth,
aging, illness, and death – a process that has its anchor upon the Law
of Cause and Effect
.
“The knowledge of ending in the presence of ending has its
prerequisite, I tell you. It is not without a prerequisite. And what is
the prerequisite for the knowledge of ending? Release, it should be
said. Release has its prerequisite, I tell you. It is not without a
prerequisite. And what is its prerequisite? Dispassion… Disenchantment…
Knowledge & vision of things as they actually are present…
Concentration… Pleasure… Serenity… Rapture… Joy… Conviction… Stress…
Birth… Becoming… Clinging… Craving… Feeling… Contact… The six sense
media… Name-&-form… Consciousness… Fabrications… Fabrications have
their prerequisite, I tell you. They are not without a prerequisite. And
what is their prerequisite? Ignorance, it should be said. – Upanisa
Sutta
Sutta #12: Dighajanu (Vyagghapajja) Sutta
In
Dighajanu (Vyagghapajja) Sutta, the Buddha instructs rich householders
on how to preserve and increase their prosperity and how to avoid loss
of wealth. Similar to Dighajanu Sutta on the subject of wealth is Adiya
Sutta – a sutta about the benefit of obtaining righteous wealth.
The
factors for the accumulation of wealth are persistent efforts,
vigilance, good friendship and balanced livelihood. The factors for the
dissipation of wealth are debauchery, drunkenness, gambling, associate
with evil-doers. The factors for spiritual progress are faith, virtue,
charity, and wisdom.
[The Blessed One said:] “There are these four qualities, TigerPaw,
that lead to a lay person’s happiness and well-being in this life. Which
four? Being consummate in initiative, being consummate in vigilance,
admirable friendship, and maintaining one’s livelihood in tune. –
Dighajanu (Vyagghapajja) Sutta
Sutta #13: Parabhava Sutta
Parabhava
Sutta is a discourse about 23 causes that will bring downfall to
people. Some of these causes include: not cherishing the Dharma,
laziness, living a life of debauchery, excessive drinking, unscrupulous
gambling, womanizing, stinginess etc.
The Deity:
Having co
me here with our questions to the Exalted One, we ask thee,
O Gotama, about man’s decline. Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive one, easily known he who declines.
He who loves Dhamma progresses; he who is averse to it, declines. –
Parabhava Sutta
Sutta #14: Kaccayanagotta Sutta
Kaccayanagotta
Sutta is a discourse on Right View and the Middle Way. Nagarjuna quoted
Kaccayanagotta Sutta in his work Fundamental Verses on the Middle Way:
“Everything exists”: That is one extreme.
“Everything doesn’t exist”: That is a second extreme.
Avoiding these two extremes,
The Tathagata teaches the Dhamma via the middle. – Kaccayanagotta Sutta
Sutta #15: Sigolovada Sutta
Sigolovada
Sutta is the Buddha’s guidance on how to live with peace and happiness
for lay Buddhist. One day when Sigala was worshipping the six directions
of the East, South, West, North, the Nadir and the Zenith each morning,
the Buddha came along to teach him the meaning to this ritual. This
sutta covers basic morality, how to build, manage, and protect one’s
wealth, how to associate with virtuous friends, and how to maintain good
relationship with people such as husband/wife, parents/children,
teachers/students, employers/employees, friends/associates.
“In five ways, young householder, should a wife as the West be ministered to by a husband:
(i) by being courteous to her, (ii) by not despising her, (iii) by
being faithful to her, (iv) by handing over authority to her, (v) by
providing her with adornments.
“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:
(i) she performs her duties well, (ii) she is hospitable to
relations and attendants[10] (iii) she is faithful, (iv) she protects
what he brings, (v) she is skilled and industrious in discharging her
duties.
“In these five ways does the wife show her compassion to her husband
who ministers to her as the West. Thus is the West covered by him and
made safe and secure. – Sigolovada Sutta
Sutta #16: Mettā Sutta
Metta
Sutta, or Karaṇīyamettā Sutta, is a discourse on loving-kindness and
compassion, the virtues of which have the power of protection. Here is
the background story: a group of monks, frightened by the spirits in the
forest where the Buddha had sent them to practice meditation, sought
the Buddha’s assistance. The Buddha expounded the Mettā Sutta as an
antidote for fear. As a result of the loving-kindness exuded by the
monks, the spirits were appeased and they no longer harassed the monks.
“Whatever living beings there may be — feeble or strong (or the
seekers and the attained) long, stout, or of medium size, short, small,
large, those seen or those unseen, those dwelling far or near, those who
are born as well as those yet to be born — may all beings have happy
minds. – Metta Sutta
Sutta #17: Mangala Sutta
Mangala
Sutta is a short discourse on blessings. On one occasion when the
Buddha was dwelling in Jeta’s Grove near Savatthi, a deity came down to
ask the Buddha on what was the greatest blessing. The Buddha expounded
the 38 blessings, some of these blessings are:
“Not to associate with the foolish, but to associate with the wise;
and to honor those who are worthy of honor — this is the greatest
blessing.”
To support mother and father, to cherish wife and children, and to
be engaged in peaceful occupation — this is the greatest blessing.
To be respectful, humble, contented and grateful; and to listen to
the Dhamma on due occasions — this is the greatest blessing. – Mangala
Sutta
Sutta #18: Aggañña Sutta
Aggañña
Sutta is a sutta on the knowledge of beginnings; the genesis and
evolution of the Universe before the Big Bang. Moral degradation in
general, and greed in particular, are the key factors that give birth to
the physical aspect of the Universe.
“At that period, Vasettha, there was just one mass of water, and all
was darkness, blinding darkness. Neither moon nor sun appeared, no
constellations or stars appeared, night and day were not distinguished,
nor months and fortnights, no years or seasons, and no male and female,
beings being reckoned just as beings. And sooner or later, after a very
long period of time, savoury earth spread itself over the waters where
those beings were. It looked just like the skin that forms itself over
hot milk as it cools. It was endowed with colour, smell and taste. It
was the colour of fine ghee or butter, and it was very sweet, like pure
wild honey. – Aggañña Sutta
Sutta #19: Brahmajala Sutta
In
Brahmajala Sutta, the Buddha elaborates on the precepts that will
enable one to gain respect from people. In addition, the Buddha also
reveals the truth about Brahma who is the Godhead as found the Abrahamic
faiths in the Judeo-Christian and Islamic traditions. Those who wish to
discover about the truth about creator God directly from Shakyamuni
Buddha himself, then look no further, just read the Brahmajala Sutta.
“Thereupon the being who re-arose there first thinks to himself: ‘I
am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the
Universal Seer, the Wielder of Power, the Lord, the Maker and Creator,
the Supreme Being, the Ordainer, the Almighty, the Father of all that
are and are to be. And these beings have been created by me. What is the
reason? Because first I made the wish: “Oh, that other beings might
come to this place!” And after I made this resolution, now these beings
have come.’ – Brahmajala Sutta (verse 42)
Sutta #20: Mahaparinibbana Sutta
Mahaparinibbana Sutta is a final discourse before the Buddha entered Mahaparinibbana.
And the Blessed One addressed the bhikkhus, saying: “Behold now,
bhikkhus, I exhort you: All compounded things are subject to vanish.
Strive with earnestness!” This was the last word of the Tathagata. –
Mahaparinibbana Sutta
If
you find this blogpost useful, beneficial, and practical for your
Buddhist practice, do share the joy of Dhamma with your family and
friends. Do subscribe to Lotus Happiness for future updates and give a
BJP
& congress are two sides of the same coin said Manyavar Kanshi Ram.
Vultures of the same feather flock together. They are remotely
controlled by foreigners chitpavan brahmins from Bene Israel etc.,All
Aboriginal parties must unite to replace fraud EVMs with Ballot
Papers.Till then boycott all elections & grow own food.
Government
posts of SC/St and OBC categories have been lying vacant for years,
which the BSP has been demanding to fill by running a special campaign,
both inside and outside the Parliament.
The government is silent about them, while this society is most saddened by poverty and unemployment. - Sister Ku @Mayawati Ji
Feu créixer les vostres pròpies verdures i fruites
Fer nedar la ment meditativa
El Buda
Els vuit
Vents mundans:
“Lloat i
culpa,
reconeixement i
ignorar, guanyar
i pèrdua,
plaer i plaer
vénen trist
i aneu com el
vent. Descansa com a
arbre gegant a la
mig d’ells
tot. “
La por neix de l’armament.
Simplement mireu com lluitant la gent!
Us explicaré la por terrible
això em va fer treure a tot:
- El Buda
Attadanda Sutta
No hi ha por
algú que ho sigui
despert, la ment de la qual
no està contaminat
En desitjar,
i és unperplexitat,
i qui ha renunciat
vice i virtut
Tot i que podeu viure cent anys
poc ètic i inintegrat,
millor és un sol dia
va viure èticament i absorbit
(en estats meditars més alts. - El Buda
Per a beneficis a llarg termini i felicitat
Entrenar-se:
“Tot i que potser estic afectat pel cos, la meva ment no es veurà afectada”.
Així és com hauríeu de formar-vos “.
Un
deixeble ben instruït té en compte els nobles i és ben versat i
disciplinat en la seva Dhamma; Pel que fa als homes d’integritat i és
ben versat i disciplinat en la seva Dhamma, les seves formes canvien i
altera, però no cau en pena, lamentació, dolor, angoixa o desesperació
sobre el seu canvi i alteració “.
A dos brahmans -120 anys -
Fer feines meritoroses que porten felicitat.
Fer merit mentre està viu.
Quan el món està encès amb l’envelliment i la mort, cal recuperar la [riquesa futura] donant: “
“La conducta moral serveix un bé fins a la vellesa.
Sradda Si està ben establerta, serveix un bé.
El coneixement és un tresor preciós per a l’home.
El mèrit de bones accions és difícil per als lladres per treure’n. “
Una persona abandona el que restringeix com a meu. - Buda
Com a bead d’aigua en una fulla de lotus no s’adhereix, de manera que el savi no s’adhereix. - Buda
Un home savi no està enganyat pel que es percep. - Buda
Proveu
i seguiu els mitjans de subsistència adequat, l’esforç adequat, la ment
dreta, la concentració correcta, ja que l’envelliment és estressant. -
Buda
El diagnòstic del metge
Viu fins a 150 anys pel preu del cafè
Nicotinamida
adenina Dinucleotide (NAD) 15 grams a 62,00 dòlars, que juga un paper
en la generació d’energia en el cos humà disponible “pel preu d’un cafè
al dia” un impressionant avenç anti-envelliment va poder veure els
humans viuen a 150 anys i regeneren Organ.new El Procés ha estat trobat
per Harvard Professor David Sinclair i investigadors de la Universitat
de Nova Gal·les del Sud, que inclouen EPrograms cel·lulars.
Convertim totes les nostres llars per mostrar el camí per a totes les societats per aconseguir Nibbana
Les paraules de Buda tenen poder
La consciència de la persona sàvia
els manté a punt
Equanimitat constant on
l’arrogància és impossible;
no fan cap comparació
amb la resta del món
Com a “superior”, “inferior”
o “igual”.
-Purabheda sutta
La maduresa és
Aprendre a caminar
lluny de la gent
i situacions que
Amenaça la vostra
tranquil·litat,
respecte de si mateix,
Valors, morals,
o valent la pena.
Perdoneu els altres.
No perquè ells
mereix el perdó,
byt perquè tu
mereixeu la pau.
N’hi ha tres
Solucions a tots
Problema: accepta-ho,
canviar-lo o deixar-lo.
Si no el podeu acceptar,
canvia-ho. Si no podeu
Canvieu-lo, deixeu-lo.
Si no inclogueu un
Consciència més àmplia en la nostra
Pràctica de la consciència,
hi pot haver un sentit de
separació de la
món. Esdevenir més
conscient dels que ens envolten
i el nostre impacte en els altres
és essencial en el camí
9443086587 Aprendrem algunes lliçons d’ocells
1. No mengeu res a la nit
2. No vagis a la ciutat a la nit
3. Proporciona un entrenament de vida per als seus fills a la deguda.
4.
El nas no menja. No importa quants grans siguin introduïts, només els
elements essencials es bullen i es vessen. No traieu res amb vosaltres
quan aneu
5. Comencen a dormir a la foscor. Es desperten d’hora al matí cantant feliçment.
6. No canvien la seva dieta
7. Treballa sempre que sigui fort en el seu cos. No descanseu a la nit ni a altres hores.
8. No mengeu quan estigui malalt. Porta menjar després de sentir-se còmode.
9. Dóna i nodreix els seus fills amb amor perfecte.
10. Ser un treballador dur no causen malalties de cor, fetge i pulmó.
11. Mai actua contra la natura. Derivat de la natura només per la seva necessitat essencial.
12. Protegeix el seu niu i un entorn amb mecenatge.
13. No canvieu mai el seu idioma i parli una altra llengua.
La vida és millor si prenem algunes d’aquestes lliçons com a lliçons. ⁇
Totes
les espècies no humanes no tenen religió, casta, credo, raça, no són
violents, militants, terroristes, sense odi, ira, gelosia, il·lusió,
estupidesa i sense hospitals. Per a qualsevol virus que siguin hoax.
Feu créixer el vostre propi menjar com verdures i fruites plantes en testos per ser ocells lliures nedar per estar saludable.
Pagtubo ang Imong Kaugalingon nga mga Utanon ug Mga Prutas
Naghunahuna nga Minahal nga Minahal nga Minahal
Ang Buddha ON
Ang walo
Mga kalibutan nga hangin:
“Pagdayeg ug
mabasol,
Pag-ila ug
Pagbaliwala, pag-angkon
ug pagkawala,
Kalipay ug
kasubo moabut
ug moadto sama sa
hangin. Pahulay sama sa usa ka
higante nga kahoy sa
sa taliwala nila
tanan. “
Natawo ang kahadlok gikan sa pag-armada sa kaugalingon.
Tan-awa kung giunsa ang away sa mga tawo sa Mwny!
Sultihan ko ikaw bahin sa makalilisang nga kahadlok
Kana ang hinungdan sa akong pag-uyog sa tanan:
- ang Buddha
Atttadanda Sutta
Wala’y kahadlok alang sa
usa ka tawo nga
Pagmata, kansang hunahuna
wala masabut
pinaagi sa pagpangandoy,
ug dili mabag-o,
ug kinsa ang mihunong
Bise ug Hiyas
Bisan kung mabuhi ka usa ka gatos ka tuig
Unethical ug wala Malumo,
labi ka maayo ang usa ka adlaw
nabuhi sa pamatasan ug masuhop
(sa mas taas nga Meditative States. - Ang Buddha
Alang sa dugay nga kaayohan ug kalipay
Bansaya ang imong kaugalingon:
‘Bisan kung ako masakit sa lawas, ang akong hunahuna dili mabuhat.’
Ingon niana ang kinahanglan nimo nga bansayon ang imong kaugalingon. “
Usa
ka maayo nga gitudlo nga disipulo may pagtagad sa mga halangdon ug
maayo ang batid ug disiplinado sa ilang hamoa; adunay pagtahod sa mga
kalalakin-an sa integridad ug batid ug disiplina sa ilang Dhamma - ang
iyang porma nagbag-o, apan dili siya mahulog sa kasubo, kasakit,
kasakit, o pag-antus sa pagbag-o niini ug pag-ayo. “
Sa duha nga Brahmans -120 anyos ang edad -
Makahimo ba mga batid nga mga buhat nga nagdala sa kalipayan.
Paghimo merito samtang buhi pa.
Kung
nasunog ang kalibutan sa pagkatigulang ug kamatayon, ang usa
kinahanglan nga magluwas [sa umaabot nga bahandi] pinaagi sa paghatag: “
“Ang pamatasan sa moral nga pag-alagad usa ka maayo hangtod sa pagkatigulang.
SRADDA Kung maayo ang pag-ayo, pag-alagad sa usa ka atabay.
Ang kahibalo usa ka bililhon nga bahandi alang sa tawo.
Ang merito sa maayong mga aksyon lisud alang sa mga kawatan nga kuhaon. “
Ang usa ka tawo nga mibiya sa unsay iyang gitukod ingon nga akoa. - Buddha
Ingon sa usa ka water bead sa usa ka dahon nga lotus wala magsunod, mao nga ang sage dili sundon. - Buddha
Ang usa ka manggialamon nga tawo wala mahimuot sa nakita. - Buddha
Sulayi
ug sunda sa husto nga panginabuhi, husto nga paningkamot, husto nga
paghunahuna, husto nga konsentrasyon, ingon nga ang pagkatigulang
mabug-atan. - Buddha
Ang Dinalioss sa Doktor
Mabuhi hangtod sa 150 ka tuig alang sa presyo sa kape
Ang
Nicotinamide Adenine DinuCleotide (NAD) 15 ka gramo sa $ 62.00 nga
adunay papel nga magamit sa usa ka adlaw nga pag-agay sa tawo nga mabuhi
sa 150 ka tuig ug reegenerate organ.new Ang proseso nakit-an ni Harvard
Propesor nga si David Sinclair ug mga tigdukiduki gikan sa University
of New South Wales, nga naglambigit sa cell epragramming.
Atong ibalhin ang tanan natong mga panimalay aron ipakita ang dalan alang sa tanan nga mga katilingban nga makab-ot ang Nibbana
Ang mga pulong ni Buddha adunay gahum
Ang Hunahuna sa Usa ka Maalamon nga Tawo
gihuptan sila sa
kanunay nga panagsama diin
imposible ang pagkamapahitas-on;
wala sila magtandi
Sa nahabilin sa kalibutan
ingon nga ’superyor’, ‘labing ubos’
o ‘managsama’.
-Phumaheda Sutta
Ang pagkahamtong mao
Pagkat-on sa Paglakaw
layo sa mga tawo
ug mga sitwasyon nga
gihulga ang imong
Kalinaw sa Hunahuna,
pagtahod sa kaugalingon,
mga mithi, moral,
o bili sa kaugalingon.
Pasayloa ang uban.
Dili tungod kay sila
takos sa pagpasaylo,
byt tungod kay ikaw
takus sa kalinaw.
Adunay tulo
mga solusyon sa matag
problema: Dawata kini,
pag-ilis niini, o biyai kini.
Kung dili nimo kini madawat,
pag-ilis niini. Kung dili ka mahimo
Pag-usab niini, biyai kini.
Kung wala kami maglakip sa usa ka
mas lapad nga pagkahibalo sa among
buhata sa hunahuna,
Adunay usa ka pagbati sa
Pagbulag gikan sa
kalibutan. Nahimo nga labi ka
nahibal-an ang mga naglibut kanamo
ug ang atong epekto sa uban
hinungdanon sa agianan
944308658879Nagkat-on kita sa pipila ka mga leksyon gikan sa mga langgam
1. Ayaw pagkaon bisan unsa sa gabii
2. Ayaw pag-roam sa lungsod sa Night
3. Naghatag Kinabuhi Coaching alang sa iyang mga anak sa angay nga kurso.
4.
Ang ilong dili mokaon. Bisan kung pila ang gidala sa daghang mga lugas,
ang mga kinahanglanon lamang ang gilat-an ug milupad. Ayaw pagkuha
bisan unsa nga kauban nimo kung moadto ka.
5. Nagsugod sila makatulog sa kangitngit. Sayo nga nagmata sayo sa buntag nga nag-awit.
6. Wala nila gibag-o ang iyang pagkaon
7. Pagtrabaho samtang siya lig-on sa iyang lawas. Ayaw pagpahulay sa gabii o sa ubang mga panahon.
8. Ayaw pagkaon kung nasakit. Nagkuha pagkaon human mabati ang komportable.
9. Naghatag ug nag-amuma sa iyang mga anak nga adunay hingpit nga gugma.
10. Ang pagkahimong usa ka kugihan nga trabahante dili hinungdan sa kasingkasing, atay ug mga sakit sa baga.
11. Ayaw paglihok batok sa kinaiyahan. Gikan sa kinaiyahan alang lamang sa iyang hinungdanon nga panginahanglan.
12. Gipanalipdan ang iyang salag ug mga palibut nga adunay patronage.
13. Wala gyud nagbag-o ang iyang sinultian ug nagsulti sa lain nga sinultian.
Mas maayo ang kinabuhi kung kuhaon naton ang pipila ka mga leksyon ingon mga leksyon. ⁇
All
non human species have no religion,caste,creed ,race, are not violent,
militant, terrorists, no hatred, anger, jealousy, delusion, stupidity
and no hospitals.for any virus that are hoax.So they are happy .
Grow your own food like vegetables & fruits plants in pots to be free birds swim to be healthy.
20 Important Suttas in the Pali Canon (for Lay Buddhists)
20 Important Suttas in the Pali Canon (for Lay Buddhists)
There are tonnes of gems in the Pali Canon suttas of the Theravada
Buddhist tradition. Many of these suttas have splendid wisdom about the
world we live as well as insights for practical applications in daily
lives.
Most Buddhists are householders or lay practitioners, as opposed to
monastic monks or nuns. Hence, the focus in the selection of the 20
important suttas is predominantly for lay Buddhists. You will find
suttas that are related to wealth and personal relationships, in
addition to the key Dhamma teachings.
While it is impossible to list all the equally wonderful suttas, the
following 20 suttas are considered the most essential and useful from
the perspective of a lay Buddhist:
Sutta #1: Dhammacakkapavattana Sutta
Dhammacakkapavattana Sutta (Setting
the Dharma Wheel in Motion) is the discourse on Four Noble Truths and
Eightfold Path. This is the first sermon by the Buddha at Deer Park,
Sarnath. Together with Anattalakkhana Sutta (2nd turning of the Wheel) and Aditta-pariyaya Sutta (3rd turning of the Wheel), these three suttas form the three cardinal teachings within the Pali traditions.
“And what is the middle way realized by the Tathagata
that — producing vision, producing knowledge — leads to calm, to direct
knowledge, to self-awakening, to Unbinding? Precisely this Noble
Eightfold Path: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
This is the middle way realized by the Tathagata that — producing
vision, producing knowledge — leads to calm, to direct knowledge, to
self-awakening, to Unbinding.
“Now this, monks, is the noble truth of stress: Birth is stressful,
aging is stressful, death is stressful; sorrow, lamentation, pain,
distress, & despair are stressful; association with the unbeloved is
stressful, separation from the loved is stressful, not getting what is
wanted is stressful. In short, the five clinging-aggregates are
stressful. – Dhammacakkapavattana Sutta
Sutta #2: Anattalakkhana Sutta
Anattalakkhana Sutta, the
second cardinal discourse by the Buddha, is about the teaching on the
nature of impermanence, change, and non-self of the five skandhas.
Disciples are taught to release attachment and clinging to impermanent
objects in the material world.
“Bhikkhus, when a noble follower who has heard (the
truth) sees thus, he finds estrangement in form, he finds estrangement
in feeling, he finds estrangement in perception, he finds estrangement
in determinations, he finds estrangement in consciousness.
“When he finds estrangement, passion fades out. With the fading of
passion, he is liberated. When liberated, there is knowledge that he is
liberated. He understands: ‘Birth is exhausted, the holy life has been
lived out, what can be done is done, of this there is no more beyond.’”
– Anattalakkhana Sutta
Sutta #3: Aditta-pariyaya Sutta
Aditta-pariyaya Sutta is the 3rd
cardinal discourse of the Buddha. Popularly known as the Fire Sermon,
this sutta is about the teaching on achieving liberation
from suffering through detachment from the six senses. Another related
sutta about the purification of six senses is Chachakka Sutta.
The Buddha applies skillful means to teach in this case. According to
post-canonical Pali commentary attributed to Buddhaghosa, the Buddha
was said to reflect: ‘What kind of Dhamma talk would be suitable for
them?’ Knowing that these ascetics performed a sacred fire ritual, the
Buddha adapted his teaching by incorporating the element of fire in his
sermon so that his listeners could understand his teaching.
“Monks, the All is aflame. What All is aflame? The eye is
aflame. Forms are aflame. Consciousness at the eye is aflame. Contact
at the eye is aflame. And whatever there is that arises in dependence on
contact at the eye — experienced as pleasure, pain or
neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame
with the fire of passion, the fire of aversion, the fire of delusion.
Aflame, I tell you, with birth, aging & death, with sorrows,
lamentations, pains, distresses, & despairs. – Aditta-pariyaya Sutta
Sutta #4: Satipaṭṭhāna Sutta
Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are
two of the most popular suttas in the Pali Canon. The four foundation
of mindfulness of the body, feelings/sensations, mind/consciousness, and
dhammās are found in this sutta. Teachings such as the five hindrances,
five aggregates of clinging, six internal and external sense bases, and
seven factors of enlightenment are taught in this sutta as well.
And how does a monk live contemplating the body in the body?
Herein, monks, a monk, having gone to the forest, to the foot of a
tree or to an empty place, sits down with his legs crossed, keeps his
body erect and his mindfulness alert.
Ever mindful he breathes in, mindful he breathes out. Breathing in a
long breath, he knows, “I am breathing in a long breath”; breathing out a
long breath, he knows, “I am breathing out a long breath”; breathing in
a short breath, he knows, “I am breathing in a short breath”; breathing
out a short breath, he knows, “I am breathing out a short breath.”
“Experiencing the whole (breath-) body, I shall breathe in,” thus he
trains himself. “Experiencing the whole (breath-) body, I shall breathe
out,” thus he trains himself. “Calming the activity of the (breath-)
body, I shall breathe in,” thus he trains himself. “Calming the activity
of the (breath-) body, I shall breathe out,” thus he trains himself. – Satipaṭṭhāna Sutta
Sutta #5: Ānāpānasati Sutta
Ānāpānasati Sutta
is a discourse by the Buddha on how to use the awareness of breath
(anapana) as an initial focus for meditation. This sutta and the Mahāsatipaṭṭhāna Sutta constitute the basics of vipassana/mindfulness meditation.
“Mindfulness of in-&-out breathing, when developed
& pursued, is of great fruit, of great benefit. Mindfulness of
in-&-out breathing, when developed & pursued, brings the four
frames of reference to their culmination. The four frames of reference,
when developed & pursued, bring the seven factors for awakening to
their culmination. The seven factors for awakening, when developed &
pursued, bring clear knowing & release to their culmination. – Ānāpānasati Sutta
Sutta #6: Kalama Sutta
Kalama Sutta
is the famous discourse on free inquiry. The Kalamas of Kesaputta
sought guidance from the Buddha because there were monks and brahmans
who expounded only their own doctrines and despised the doctrines of
others. They were doubtful which of these monks or brahmans spoke the
truth. The Buddha replied that it was alright to be doubtful and
provided a guideline for them to critically investigate the validity of
the various teachings.
“Come, Kalamas. Do not go upon what has been acquired by
repeated hearing; nor upon tradition; nor upon rumor; nor upon what is
in a scripture; nor upon surmise; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been pondered over;
nor upon another’s seeming ability; nor upon the consideration, ‘The
monk is our teacher.’ Kalamas, when you yourselves know: ‘These things
are good; these things are not blamable; these things are praised by the
wise; undertaken and observed, these things lead to benefit and
happiness,’ enter on and abide in them. – Kalama Sutta
Sutta #7: Cakkavati Sutta
Cakkavati Sutta
is the only sutta in the Pali Canon in which the Buddha predicts the
future birth and appearance of Buddha Metteya (Maitreya). While
innumerable Buddhas and bodhisattvas are mentioned in the Mahayana
sutras, Buddha Metteya is the only Buddha that has been mentioned by
Shakyamuni Buddha in the Pali Canon.
In this sutta, the Buddha also teaches about the true meaning of long life, beauty, happiness, wealth, and strength.
One of the most famous quotes found in this sutta is:
“Monks, live with yourself as your island, yourself as
your refuge, with nothing else as your refuge. Live with the Dhamma as
your island, the Dhamma as your refuge, with nothing else as your
refuge.” – Cakkavati Sutta
Sutta #8: Cula-suññata Sutta
Cula-suññata Sutta,
also known as the Lesser Discourse on Emptiness, is a teaching about
emptiness – a pivotal doctrine in the Mahayana traditions.
“Ananda, whatever contemplatives and brahmans who in the
past entered & remained in an emptiness that was pure, superior,
& unsurpassed, they all entered & remained in this very same
emptiness that is pure, superior, & unsurpassed. Whatever
contemplatives and brahmans who in the future will enter & remain in
an emptiness that will be pure, superior, & unsurpassed, they all
will enter & remain in this very same emptiness that is pure,
superior, & unsurpassed. Whatever contemplatives and brahmans who at
present enter & remain in an emptiness that is pure, superior,
& unsurpassed, they all enter & remain in this very same
emptiness that is pure, superior, & unsurpassed.
“Therefore, Ananda, you should train yourselves: ‘We will enter &
remain in the emptiness that is pure, superior, & unsurpassed.’” – Cula-suññata Sutta
Sutta #9: Samadhi Sutta
Samadhi Sutta
is about the four concentration (jhana) that will result in the four
benefits: pleasant abiding in the here and now, attainment of knowledge
and vision, mindfulness and alertness, and the ending of the effluents
(rebirth). Another related sutta is Samadhanga Sutta, a discourse on five-factored noble right concentration (jhana) and the spiritual benefits of upon mastering meditation.
“Monks, these are the four developments of concentration.
Which four? There is the development of concentration that, when
developed & pursued, leads to a pleasant abiding in the here &
now. There is the development of concentration that, when developed
& pursued, leads to the attainment of knowledge & vision. There
is the development of concentration that, when developed & pursued,
leads to mindfulness & alertness. There is the development of
concentration that, when developed & pursued, leads to the ending of
the effluents. – Samadhi Sutta
Sutta #10: Mahanama Sutta
Mahanama Sutta is
a sutta on the ways of a lay Buddhist. The Buddha expounds the teaching
of taking refuge in the Triple Gem and Five Precepts. Another related
sutta is Dhammika Sutta.
“Venerable sir, in what way is one a lay follower?”
“Mahanama, inasmuch as one has gone to the Buddha for refuge, has
gone to the Dhamma for refuge, has gone to the Sangha for refuge; in
that way, Mahanama, one is a lay follower.” – Mahanama Sutta
Sutta #11: Upanisa Sutta
Upanisa Sutta
is the discourse on Dependent Origination which is also known as
Dependent Co-arising, or Twelve-linked Chains of Causation. Dependent
Origination is a teaching of the process of life which involves birth,
aging, illness, and death – a process that has its anchor upon the Law
of Cause and Effect.
“The knowledge of ending in the presence of ending has
its prerequisite, I tell you. It is not without a prerequisite. And what
is the prerequisite for the knowledge of ending? Release, it should be
said. Release has its prerequisite, I tell you. It is not without a
prerequisite. And what is its prerequisite? Dispassion… Disenchantment…
Knowledge & vision of things as they actually are present…
Concentration… Pleasure… Serenity… Rapture… Joy… Conviction… Stress…
Birth… Becoming… Clinging… Craving… Feeling… Contact… The six
sense media… Name-&-form… Consciousness… Fabrications… Fabrications
have their prerequisite, I tell you. They are not without a
prerequisite. And what is their prerequisite? Ignorance, it should be
said. – Upanisa Sutta
Sutta #12: Dighajanu (Vyagghapajja) Sutta
In Dighajanu (Vyagghapajja) Sutta,
the Buddha instructs rich householders on how to preserve and increase
their prosperity and how to avoid loss of wealth. Similar to Dighajanu
Sutta on the subject of wealth is Adiya Sutta – a sutta about the benefit of obtaining righteous wealth.
The factors for the accumulation of wealth are persistent efforts,
vigilance, good friendship and balanced livelihood. The factors for the
dissipation of wealth are debauchery, drunkenness, gambling, associate
with evil-doers. The factors for spiritual progress are faith, virtue,
charity, and wisdom.
[The Blessed One said:] “There are these four qualities,
TigerPaw, that lead to a lay person’s happiness and well-being in this
life. Which four? Being consummate in initiative, being consummate in
vigilance, admirable friendship, and maintaining one’s livelihood in
tune. – Dighajanu (Vyagghapajja) Sutta
Sutta #13: Parabhava Sutta
Parabhava Sutta
is a discourse about 23 causes that will bring downfall to people. Some
of these causes include: not cherishing the Dharma, laziness, living a
life of debauchery, excessive drinking, unscrupulous gambling,
womanizing, stinginess etc.
The Deity:
Having come here with our questions to the Exalted One, we ask thee, O
Gotama, about man’s decline. Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive one, easily known he who declines. He
who loves Dhamma progresses; he who is averse to it, declines. – Parabhava Sutta
“Everything exists”: That is one extreme.
“Everything doesn’t exist”: That is a second extreme.
Avoiding these two extremes,
The Tathagata teaches the Dhamma via the middle. – Kaccayanagotta Sutta
Sutta #15: Sigolovada Sutta
Sigolovada Sutta
is the Buddha’s guidance on how to live with peace and happiness for
lay Buddhist. One day when Sigala was worshipping the six directions of
the East, South, West, North, the Nadir and the Zenith each morning, the
Buddha came along to teach him the meaning to this ritual. This sutta
covers basic morality, how to build, manage, and protect one’s wealth,
how to associate with virtuous friends, and how to maintain good
relationship with people such as husband/wife, parents/children,
teachers/students, employers/employees, friends/associates.
“In five ways, young householder, should a wife as the West be ministered to by a husband:
(i)
by being courteous to her, (ii) by not despising her, (iii) by being
faithful to her, (iv) by handing over authority to her, (v) by providing
her with adornments.
“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:
(i) she performs her duties well, (ii) she is hospitable to relations and attendants[10] (iii) she is faithful, (iv) she protects what he brings, (v) she is skilled and industrious in discharging her duties.
“In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure. – Sigolovada Sutta
Sutta #16: Mettā Sutta
Metta Sutta,
or Karaṇīyamettā Sutta, is a discourse on loving-kindness and
compassion, the virtues of which have the power of protection. Here is
the background story: a group of monks, frightened by the spirits in the
forest where the Buddha had sent them to practice meditation, sought
the Buddha’s assistance. The Buddha expounded the Mettā Sutta as an
antidote for fear. As a result of the loving-kindness exuded by the
monks, the spirits were appeased and they no longer harassed the monks.
“Whatever living beings there may be — feeble or strong
(or the seekers and the attained) long, stout, or of medium size, short,
small, large, those seen or those unseen, those dwelling far or near,
those who are born as well as those yet to be born — may all beings have
happy minds. – Metta Sutta
Sutta #17: Mangala Sutta
Mangala Sutta
is a short discourse on blessings. On one occasion when the Buddha was
dwelling in Jeta’s Grove near Savatthi, a deity came down to ask the
Buddha on what was the greatest blessing. The Buddha expounded the 38
blessings, some of these blessings are:
“Not to associate with the foolish, but to associate with
the wise; and to honor those who are worthy of honor — this is the
greatest blessing.”
To support mother and father, to cherish wife and children, and to be
engaged in peaceful occupation — this is the greatest blessing.
To be respectful, humble, contented and grateful; and to listen to
the Dhamma on due occasions — this is the greatest blessing. – Mangala Sutta
Sutta #18: Aggañña Sutta
Aggañña Sutta is
a sutta on the knowledge of beginnings; the genesis and evolution of
the Universe before the Big Bang. Moral degradation in general, and
greed in particular, are the key factors that give birth to the physical
aspect of the Universe.
“At that period, Vasettha, there was just one mass of
water, and all was darkness, blinding darkness. Neither moon nor sun
appeared, no constellations or stars appeared, night and day were not
distinguished, nor months and fortnights, no years or seasons, and no
male and female, beings being reckoned just as beings. And sooner or
later, after a very long period of time, savoury earth spread itself
over the waters where those beings were. It looked just like the skin
that forms itself over hot milk as it cools. It was endowed with colour,
smell and taste. It was the colour of fine ghee or butter, and it was
very sweet, like pure wild honey. – Aggañña Sutta
Sutta #19: Brahmajala Sutta
In Brahmajala Sutta,
the Buddha elaborates on the precepts that will enable one to gain
respect from people. In addition, the Buddha also reveals the truth
about Brahma who is the Godhead as found the Abrahamic faiths in the
Judeo-Christian and Islamic traditions. Those who wish to discover about
the truth about creator God directly from Shakyamuni Buddha himself,
then look no further, just read the Brahmajala Sutta.
“Thereupon the being who re-arose there first thinks to
himself: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the
Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the
Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the
Father of all that are and are to be. And these beings have been created
by me. What is the reason? Because first I made the wish: “Oh, that
other beings might come to this place!” And after I made this
resolution, now these beings have come.’ – Brahmajala Sutta (verse 42)
And the Blessed One addressed the bhikkhus, saying:
“Behold now, bhikkhus, I exhort you: All compounded things are subject
to vanish. Strive with earnestness!” This was the last word of the
Tathagata. – Mahaparinibbana Sutta
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Eternal Bliss Nibbana as their Final Goal.
(*)
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Dhammadharo. (*) Tranquillity and Insight. Ajahn Maha Boowa Nanasampanno. Translated
by Bhikkhu Thanissaro.
(*) The Wisdom of Samadhi. Ajahn Pannavaddho (*) Timeless and True. Ajahn Fuang Jotiko (*) Crossing the Ocean of Life. Ajahn Lee
Dhammadharo (*) The Fundamentals of Meditation.
Ajahn Plien Panyapatipo (*) Simply So. Dhamma Teachings of Luang
Poo Sim Buddhacaro (*) Ajahn’s Sao Teaching
(*) Jhanas, Concentration, and Wisdom. Bhikkhu
Thanissaro (*) The Path of Concentration and
Mindfulness. Bhikkhu Thanissaro (*) One Tool Among Many — The Place of Vipassana
in Buddhist Practice. Bhikkhu Thanissaro (*) Using meditation to deal with Pain, Illness
and Death. Bhikkhu Thanissaro (*) A Guided Meditation. Bhikkhu
Thanissaro (*) Basic Breath Meditation Instructions. Bhikkhu Thanissaro.
(*)
Noticing space. Ajahn Sumedho. (*) Only one breath. Ajahn Sumedho. (*) Samatha and Vipassana Meditation.
Ajahn Jagaro. (*) Right attitude of acceptance. Ajahn Jagaro. (*)
The Mystery of the Breath Nimitta, or The Case of the Missing Simile. Bhikkhu
Sona (*) Meditation of the Breath. Ajahn
Pasanno
(*) A Fistful of Sand. Ajahn Suwat Suvaco (*) Right Attitude. Ajahn Suwat Suvaco (*) Disenchantment. Ajahn Suwat Suvaco (*) Right Concentration. Ajahn Suwat
Suvaco. (*) Samadhi for Liberation. Ajahn Anan
Akincano.
(*) Upasika Kee Nanayon and the Social Dynamic of Theravadin Buddhist
Practice. Bhikkhu Thanissaro (*) Condensed Breath Meditation. Kor
Khao Suan Luang (Kee Nanayon) (*) Breath Meditation Condensed. Upasika Kee
Nanayon (*) Looking inward. Upasika Kee Nanayon (*) Reading the Mind. Upasika Kee
Nanayon
(*) Contemplation of Feelings. Venerable Nyanaponika
Mahathera (*)
Benefits of Long-term Meditation. Bhante H. Gunaratana (*) Sati - Mindfulness. Bhante H.
Gutanaratana (*) Mindfulness of Feeling. Bhante H.
Gunaratana (*) Practical Vipassana. Bhante H.
Gunaratana
(*)
Instructions to Insight meditation. Venerable Mahasi Sayadaw (*) Satipatthana and Vipassana Meditation. Venerable
Mahasi Sayadaw (*) Venerable Mahasi Sayadaw - A Biographical
Sketch (*) The Benefits of Walking Meditation. Sayadaw
U Silananda (*) Introduction to Vipassana Meditation. Sayadaw
U Silananda (*) Meditation Instructions (For
Loving-kindness Meditation and Vipassana Meditation). Sayadaw U
Silananda (*) The Four Foundations of Mindfulness (A
Summary). Sayadaw U Silananda
(*) Access and Fixed Concentration. Bhikkhu
Sujivo (*) Conceit and Meditation. Bhikkhu
Sujivo (*)
Meditating at Home. Bhikkhu Pannyavaro (*) Anapana Sati: Meditation on Breathing. Mahathera
Nauyane Ariyadhamma
(*) Basic Insight Meditation. Compiled by Derek
Leong (*)
The Benefits of Meditations and Sacrifice. Aung San Suu Kyi (*) Working with Anger. Michelle McDonald (*) Mindfulness and Compassion. Adrian Bint (*) Introduction to Mental Culture. Buddhist
Cultural Center, Sri Lanka (*) Buddhist Meditation. Francis Story (*) Children’s Direct Seeing. Dr. Thynn Thynn (*) Even the Best Meditators Have Old Wounds to
Heal. Jack Kornfield (*) Experiences in Meditation. Chris Kang (*) Beginning Insight Meditation. Dorothy
Figen
(*)
Control and freedom: The structure of Buddhist meditation in the Paali
suttas. Donald K. Swearer (*) The Universal Teaching of the Buddha.
S.N. Goenka
(*) Don’t You Teach Buddhism? An Interview
with S.N. Goenka.
(*)
Why Meditation isn’t Psychotherapy. Patrick Kearney
(*) A Buddhist Pilgrim’s Progress. Daw Khin
Myo Chit (*) Formless Meditation. A roundtable
discussion with Ajahn Sumedho, Patricia Dai-en Bennage, Tenzin Wangyal
Rinpoche and Gaylon Ferguson. (*) The Bearable
Irritation of Being. Ajahn Sumedho.
(*) Sammasati: An Exposition of Right
Mindfulness. Ven. P. A. Payutto.
(*) Toward a theory of the
relation between Tranquility and Insight. Ethan Mills.
4. Other Dhamma
Essays:
(*)
What is Buddhism? (Buddhist Society of W.A.) (*) Questions and Answers on Buddhism. Yew
Han Hee (1995) (*) Introduction to Buddhism. Mike Butler (*) What is Buddhism? U Thittila (*) Basic Buddhism - A Modern Introduction to the
Buddha’s Teaching. V. A. Gunasekara (*) Buddhism in a Nutshell.
Venerable Narada
Mahathera (*) The Dhamma Tree. R.P. Hayes (*) The Way of The Buddha. The Buddhist
Society, U.K. (*) Buddhism 101 - Be a lamp upon yourself. Phor Kark See Temple, Singapore (*) Buddhism - An Introduction. Graeme Lyall (*) What Buddhism is. U Ba Khin (*) What is Theravada Buddhism? V. A.
Gunasekara
(*)
FAQs on Buddhist culture. BuddhaNet (*) FAQs - Talk.Religion.Buddhism newsgroup. John
Kahila (1996)
(*)
Sectarianism Disclaimer. S. Dharmamita (*) Theravada and Mahayana. Venerable W.
Rahula Mahathera (*) Mahayana, Hinayana, Theravada (*) The myth of Hinayana. Kåre A. Lie (*) Mahayana and Hinayana. Venerable
Abhinyana
(*)
Two Main Schools of Buddhism. Venerable K. Sri Dhammananda
Mahathera (*) The Bodhisattva Ideal in Theravada. Jeffrey
Samuels (*) Theravada - Mahayana Buddhism. Venerable
W. Rahula Mahathera (*) Bodhisattva Ideal in Buddhism. Venerable
W. Rahula Mahathera (*) What is Theravada? Maung
Kyauk Seinn (*) Brief History of the Great Councils.
Ministry of Religious Affairs, Myanmar (*) Buddhist Councils. Venerable Rewata
Dhamma
(*)
The Meaning of Puja (Offerings). Buddhist Society of Western Australia (*) Puja. Ajahn Sucitto (*) On Vesak Day 2541 (1997). Venerable Thich Bao Lac (*) The Significance of Vesak. Bhikkhu
Mahinda (*) Vesakha Puja. Ajahn Lee Dhammadharo (*) Vassa (Rains Retreat) and Kathina (Robe
Offering) Ceremony
(*)
Environmental Protection. Venerable Thich Tri Quang (1996) (*) Non-grasping and Deliverance from Suffering. Lieu
Phap (*) Our Modern World’s Problems. Venerable Thich Bao Lac
(1996) (*) Thao-Duong Zen School: The Zen-Pure Land
Union and Modern Vietnamese Buddhism. Venerable Thich Thien An (*) Five principles for a new global moral
order. Venerable Thich Minh Chau
(*)
On Vegetarianism. Compiled by Binh Anson (*) What the Buddha said about eating meat. Ajahn
Brahmavamso (*) Buddhism and Vegetarianism. Ajahn Jagaro (*) Buddhism and Vegetarianism: The Rationale for
the Buddha’s Views on the Consumption of Meat. V. A. Gunasekara (*) Are you “Herbivore” or
“Carnivore”? Jan Sanjivaputta (*) Vegetarianism. Venerable K. S.
Dhammananda Mahathera
(*)
Ajahn Chah’s Wisdom (*) Right Practice — Steady Practice. Ajahn
Chah (*) Our real home - A talk to an aging lay
disciple approaching death. Ajahn Chah (*) Ajahn Chah Subhatto: An Appreciation
& Personal Recollection. Ajahn Khemadhammo (*) Understanding Dukkha. Ajahn Chah.
(*)
Being nobody. Ajahn Sumedho (*) Listening to Thought. Ajahn Sumedho (*) Beyond the Self Position. Ajahn Sumedho (*) The Human Family. Ajahn Sumedho (*) Is Buddhism A Religion? Ajahn
Sumedho (*) Ajahn Sumedho Interviewed. Interview by
Roger Wheeler
(*)
Going for Refuge. Bhikkhu Thanissaro (*) The Healing Power of the Precepts. Bhikkhu
Thanissaro (*) Emptiness. Bhikkhu Thanissaro (*) Affirming the Truths of the Heart - The
Buddhist Teachings on Samvega and Pasada. Bhikkhu Thanissaro (*) The road to Nirvana is paved with skillful
intentions. Bhikkhu Thanissaro (*) Right speech. Bhikkhu Thanissaro (*) The Customs of the Noble Ones. Bhikkhu
Thanissaro (*) A Question of Skill: An Interview with
Thanissaro Bhikkhu. (*) Listen well. Ajahn Fuang Jotiko
(translated by Bhikkhu Thanissaro) (*) It’s not about fatalism. Bhikkhu Thanissaro
(*)
Message for a Globalized World. Bhikkhu Bodhi (*) The Living Message of the Dhammapada. Bhikkhu
Bodhi (*) Questions on Kamma. Bhikkhu Bodhi (*) Questions on Rebirth. Bhikkhu Bodhi (*) Tolerance and Diversity. Bhikkhu
Bodhi (*) Two Faces of the Dhamma. Bhikkhu
Bodhi (*) The Buddha & His Message - Past,
Present, and Future. Bhikkhu Bodhi (*) Promoting Buddhism in Europe. Bhikkhu
Bodhi (*) The Case for Study. Bhikkhu Bodhi (*) An Interview with Bhikkhu Bodhi. Bhikkhu
Kantasilo (*) Climbing to the Top of
the Mountain. An interview with Bhikkhu Bodhi. (*) The Jhānas and the Lay Disciple According to
the Pāli Suttas. Bhikkhu Bodhi. (*) Translator for the Buddha: An Interview
with Bhikkhu Bodhi.
(*)
Emptiness and Pure Awareness. Ajahn Amaro (*) Beyond Being and Non-Being. Ajahn Amaro (*) In the Refuge of Sangha. Ajahn Amaro (*) Spiritual Friendship. Ajahn Amaro (*) The Lesser, The Greater, The Diamond and The
Way. Ajahn Amaro (*) The Happy Monk: Ajahn Amaro on
Living Buddhism in the West (*) Rugged Interdependency: Generosity in the
Land of the Individualist. Ajahn Amaro
(*) Gathering Together the Three Levels of
Truth. Ajahn Amaro.
(*) Escaping from Mara. Ajahn Amaro. (*) A day in the life: A monk on Fearless
Mountain (Ajahn Amaro). Tony Anthony.
(*) The Four Parameters of Clinging. Ajahn
Pasanno. (*) An Extraordinary Yet Ordinary Human Being.
Ajahn Pasanno.
(*)
Growth and development of Buddhist Organizations. Bhante H. Gunaratana (*) Going upstream. Bhante H. Gunaratana (*) Sex, Celebacy and the Spiritual life. Bhante
H. Gunaratana (*) The Buddhist view of death - An
interview with Bhante Gunaratana. Samaneri Sudhamma and Margot Born.
(*)
The God-Idea. Venerable K. Sri Dhammananda Mahathera (*) Leading a Buddhist Life. Venerable K. Sri
Dhammananda Mahathera (*) Buddhism in the eyes of intellectuals. Venerable
K. Sri Dhammananda Mahathera (*) A happy married life. Venerable K.
Sri Dhammananda Mahathera
(*) Is death really frightening? Venerable K. Sri Dhammananda
Mahathera (*) Problems and Responsibilities.
Venerable K. Sri Dhammananda Mahathera (*) Buddhism for the future. Venerable K.
Sri Dhammananda Mahathera
(*)
Observing the problems in our lives. Ajahn Jagaro (*) Skillful means to reduce the power of
ill-will. Ajahn Jagaro (*) Getting to know the mind. Ajahn Jagaro (*) Nibbana and the Paradox of Happiness. Ajahn
Jagaro (*) A Conversation with John Cianciosi
(formerly, Ajahn Jagaro). (*) Death and Dying. Ajahn Jagaro. (*) Compassion - The Natural Expression of
Awakening. Ajahn Jagaro. (*) Beyond Boredom and Depression. Ajahn Jagaro. (*) Anatta (Non-self) and Kamma (Karma): The Best
Kept Secret in the Universe. Ajahn Jagaro. (*) Buddhism and God. Ajahn Jagaro. (*) True Freedom. Ajahn Jagaro.
(*)
Following the true Buddhist path (*) The Prison of Life. Bhikkhu Buddhadasa (*) Nibbana for Everyone. Bhikkhu Buddhadasa (*) Forest Wat, Wild Monks. Bhikkhu
Buddhadasa (*) Essential Points of Buddhist Teaching.
Bhikkhu Buddhadasa (*) Emptiness. Bhikkhu Buddhadasa (*) The Undying. Ajahn Maha Boowa
(*)
On Making a Mistake. Ajahn Brahmavamso (*) Attachment. Ajahn Brahmavamvo (*) The Meaning of Sangha. Ajahn
Brahmavamso (*) In the Presence of Nibbana - Developing
Faith in the Buddhist Path to Enlightenment. Ajahn Brahmavamso. (*) Growth of Buddhism in the West. Ajahn
Brahmavamso (*) Living Meaningfully, Dying Joyfully.
Ajahn Brahmavamso. (*) Paticca-samuppada - Dependent Origination.
Ajahn Brahamvamso. (*)A Forest Monk and a Zen Roshi.
Ajahn Brahmavamso & Gil Alon, interviewed by Rachael Kohn.
(*) There are gods, miracles do happen.
Ajahn Brahmavamso. (*) The Buddhist perspective. Ajahn
Brahmavamso.
(*) Practical Buddhism: Taking
responsibility for our lives. Ajahn Jayasaro (*) Laying the Foundation for Social Action. Ajahn
Pasanno (*) Going Forth. Ajahn Viradhammo (*) Regret and Well Being. Bhikkhu
Munindo (*) An Iridescence on the Water. Bhikkhu
Dhammavitakkho (*) Practical Buddhism: Taking responsibility for
our lives. Ajahn Jayasaro
(*)
Fulfillment and Liberation. Ajahn Viradhammo (*) Bringing the Teachings Alive. Ajahn
Viradhammo (*) A Ripple in a Pond - An interview
with Ajahn Sucitto (*) Origins and Decline: An Essay in
Buddhist Cosmology. Bhikkhu Punnadhammo (*)The Spiritual Faculties. Ajahn
Nyanadhammo (*) Making the Dhamma Your
Own. Ajahn Khamdee Pabhaso (*) Who is the Buddha? Narada Mahathera (*) Right Speech. Piyadassi Mahathera (*) Practicing the Dhamma in Ordinary Life:
Generosity. Bhikkhu Yogavacara Rahula (*) Is Theravada Buddhism for Arahatship Only?
Sayadaw U Silananda (*) No inner core - Anatta. Sayadaw U
Silananda (*) A talk of Kamma, Rebirth and Suffering. Sayadaw
U Silananda. (*) How to live a proper life. Takkasila
Ashin Sumangala
(*) Buddhist Theory of Kamma.
Venerable Narada Mahathera (*)
Alayavijnana - Store Consciousness. Venerable Dr. Walpola Rahula (*) Buddhism in the Western World. Venerable
Dr. Walpola Rahula
(*) One Vehicle for Peace. Ven. Dr. Walpola Rahula. (*) Kathina Robe-Offering Ceremony:
Historical and Spiritual Significance. Bhikkhu Dhammasami (*) The Practice of Chanting in Buddhism. Bhikkhu
Dhammasami (*) Liberation - Relevance of Sutta-Vinaya. Bhikkhu
Dhammavuddho (*) Only we can help ourselves. Bhikkhu
Dhammavuddho (*) Living in the present. Venerable
Visuddhaacaara (*) Sunyata, Emptiness and Self-emptying,
Kenosis. Venerable Rewata Dhamma (*)Buddhism and Economic Justice. Venerable
Rewata Dhamma. (*) The Contribution of Buddhism to the World of
Art and Architecture. Venerable
Rewata Dhamma. (*) The Garden of Liberation. Bhikkhu
Santikaro (*) Parents and Children - Transmitting the
Buddhist Heritage Across Generations. Venerable Medagama. Vajiraganana
Nayake Thera
(*)
Sangha: The Ideal World Community. Bhikkhu Prayudh Payutto (*) From Ceylonese to Sri Lankan Buddhism. Bhikkhu
Prayudh Payutto (*) Where women stand. Bhikkhu
Prayudh Payutto (Phra Dhammapitaka) (*) Aging and Dying. Bhikkhu
Prayudh Payutto
(*)
E-learning Buddhism on the Internet. Bhikkhu Pannyavaro (*) Lumbini in the New Millennium: Youth in
Buddhism. Bhikkhu Sugandha
(*) Eight excellent and wonderful things in the
great ocean and the Sasana. Bhikkhu Seelananda (*) How the Buddha died. Bhikkhu Mettanando (*) The God idea. Bhikkhu
Dhammapiyo (*) The First Discourse of the Buddha. Sayadaw
Adipati (*) Theory of Karma. Venerable Sayadaw U
Sobhana (*) Samma Ditthi: Right View. Bhikkhu
Seelawimala (*)
Footprints in the dust: Buddha’s travels in India. Bhikkhu S. Dhammika
(*) The Tsunami - A Buddhist
View. Bhikkhu S. Dhammika.
(*) How the Buddha’s Enlightenment changed the
world’s thinking. Ven. Medagama Vajiragnana (*)
Practicing Dhamma In Ordinary Life: Generosity. Bhikkhu
Yogavacara Rahula (*) The Theravada Attitude to Discipline.
Bhikkhu Nyanarama (*) No Escape for the Ego. An interview
with Venerable Master Sheng-yen
by Carter Phipps (*) The Ascetic Sumedhā’
s Life, and the Ten Perfections. Bhikkhu Giac-Hanh Dhammadhara.
(*) Buddhism for the Next Century: Toward
Renewing a Moral Thai Society. Phra Phaisan Visalo.
(*) Protection Through Satipatthana.
Venerable Nyanaponika Mahahera. (*) Buddhism and the God-Idea. Venerable Nyanaponika Mahahera. (*) Why End Suffering?. Venerable Nyanaponika Mahahera. (*) Seeing Things As They Are. Venerable Nyanaponika Mahahera. (*) Kamma and Its Fruit. Venerable Nyanaponika Mahahera.
(*) Ven. Nyanaponika Maha Thera: A Bhikkhu with
intellectually convinced vision of Dhamma. Rohan L. Jayetilleke.
(*)
Dhamma Without Rebirth? Bhikkhu Bodhi (*) Buddhism Without Beliefs: Review. Bhikkhu
Bodhi (*) Buddhism Without Beliefs critiqued. Bhikkhu
Punnadhammo.
(*) Harmonious Living. Ayya Khema (*) Liberation Here and Now. Ayya Khema (*) Why come to a monastery? Sister
Candasiri (*) Love Unbounded. Sister Candasiri (*) Renunciation: The Highest Happiness. Sister
Siripanna (*) It can be very simple. An interview
with Ajahn Sundara. (*) Simplicity. Sister Ajahn Sundara. (*) Taking Refuge. Sister Ajahn Sundara. (*) Freedom in Restraint. Sister Ajahn Sundara. (*) Relinquishing
‘Me’ and ‘Mine’. Sister Ajahn Jitindriya.
(*) The Process Of Mental Suffering.
Bhikkhuni Lieu-Phap. (*) The Approach Of Ancient Healing:
Psychotherapy In Buddhism. Bhikkhuni Khemanandi Huyen-Chau.
(*) Buddhist Attitude to Education. Bhikkhuni
Dhammananda Nguyen-Huong.
(*)
On growing a Theravadan Nuns’ Sangha in Britain (*) The First Buddhist Nun. Rev. Sarika
Dharma (*) Restoring the Order of Nuns to the Theravaadin
Tradition. Senarat Wijayasundara (*) On the restoration of Bhikkhuni Order -
Selected articles (*) Interview with the Venerable Bhikkhuni
Kusuma. Pennie White (*) Buddhist women. Bimala Churn Law
(*)
Prosperity and Happiness: The Buddhist View. Suvimalee Karunaratna (*) The Talk Nobody Wants to Hear. Charlotte
Joko Beck (*) Buddhist Nuns in Burma. Dr. Friedgard
Lottermoser (*) Is Buddhism a Religion? Dorothy Figen (*) Why Is There Suffering in the World? Dorothy
Figen (*) Facets of Metta. Sharon Salzberg (*) Mudita. Eileen Siriwardhana (*) Pride And Conceit. Dr. Elizabeth Ashby
and Brian Fawcett (*) Paramis: The Heart of Buddha’s Teaching and
Our Own Practice. Sylvia Boorstein (*) Sylvia Boorstein: Meditation and
Spirituality. Catharine Reeve
(*)
The Greatest Blessings. Nina van Gorkom (*) Understanding Reality. Nina van Gorkom (*) Morality with and without a creator God.
Radhika Abeysekera
(*) The Appeal of Buddhism in the West.
Radhika Abeysekera. (*) Women’s Liberation. Sharon Salzberg,
Barbara Rhodes, Judith Simmer-Brown & Pat O’Hara (*) Woman to Woman. Sandy Boucher (*) One Foot in the World - Buddhist
Approaches to Present-day Problems. Lily De Silva
(*) Sanghamitta Theri - a liberated woman.
Dr. Lorna Dewaraja
(*)
When should we hold our tongue? Rasika Quek (*) Living Buddhism. Venerable Chin Kung (*) The Slightly Demented Vision of Robert
Thurman. Prof. Robert Thurman (*) Passing the Light. Tang Chade Meng (*) The Perception of “Karma-Free”
CyberZones. Richard P. Hayes (*) Five Steps to Skillful Means in Buddhist
Forums. Dominick Spirelli (*) Ethnic Buddhists in Australia. Graeme
Lyall (*) The Purpose of Life. Graeme Lyall (*) Radical Buddhism. Leonard Price (*) Buddhism: A Method of Mind Training. Leonard
A. Bullen (*) Vedana (Sensation) in Paticcasamuppada
(Dependent Origination). Vipassana Research Institute.
(*)
Seeking the Buddha’s Footprints. Shantum Seth (*) Buddhism and Thai Society. Sunthorn
Plamintr (*) The Buddhist Attitude to God. V. A.
Gunasekara. (*) Hinduism in Buddhist Perspective. V. A.
Gunasekara (*) Buddhist reflections on death. V.F.
Gunaratna
(*) Homosexuality and Theravada Buddhism. A.
L. De Silva (*) Facing Death Without Fear. Lily De
Silva.
(*) Vietnamese mode of self-reference: A
model of Buddhist egology. Steven W. Laycock (*) Born Again. Sanitsude Ekachai
(*) A Simple Forest Monk. Binh Anson (*) How I became a practicing Buddhist. Binh
Anson (*) Why I Am a Buddhist. Anthony
Billings (*) Buddhism in the Kingdom of Thailand. Sathien
Bodhinantha
(*)
Leading Virtuous Lives As Laymen. U Chit Tin (*) Global problem-solving: A Buddhist
perspective. Sulak Sivaraksa (*) Buddhism and Tolerance for diversity of
religion and belief. Sulak Sivaraksa (*) A Thai perspective on socially engaged
Buddhism: A conversation with Sulak Sivaraksa. Donald Rothberg (*) American Buddhists: who are they? Jan
Nattier (*) The worldliness of Buddhism. Donald K.
Swearer (*) What appeals to me most in Buddhism. Francis
Story (*) Interpretation of Buddhist terminology
at the background of Chinese traditional thoughts. Latika Lahiri (*) The significance of ‘Tathagatagarbha’
– A positive expression of ‘Sunyata’. Heng-Ching Shih (*) Cosmology and meditation: from the
Agganna Sutta to the Mahayana Buddhism. Rupert Gethin
(*)
The mind-body relationship in Pali Buddhism: A philosophical investigation. Peter
Harvey (*) The Buddhist path and social
responsibility. Jack Kornfield (*) To the forest for refuge. An interview
with Joseph Goldstein (*) Why is Buddhism the fastest growing religion
in Australia? Darren Nelson (*) The Dhamma Theory - Philosophical Cornerstone
of the Abhidhamma. Y. Karunadasa (*) How Free is Freedom of Thought.
Sanath Nanayakkara
(*) Buddhist Ethics, Moral Perfection and Modern
Society. Prof. P.D. Premasiri (*) Freedom of faith
and worship in Myanmar. Hla Myo Nwe (*) The Bodhisattva concept. A. G. S. Kariyawasam
(*) The Road to Liberation -
Paticcasamuppada
(Dependent Origination).
Ron Wijewantha
(*)
The six Buddhist universities of ancient India. D. Amarasiri Weeraratne
(*) Thailand’s gift to Sri Lanka: the
establishment of the Siam Nikaya. Dr. Lorna Dewaraja (*) Buddhist missionary in the West after WW II.
Nemsiri Mutukumara (*) The
Prospects for the Growth of Buddhism in Germany and other Western
Countries. Agganyani (Christa
Bentenrieder).
(*) The legend of Bundala: Venerable
Nanavira Thera (1920-1965). Kingsley Heendeniya. (*) On Understanding Nama-Rupa. Kingsley
Heendeniya. (*) The Buddhist Critique of Sassatavada and
Ucchedavada: The Key to a proper Understanding of the Origin and the
Doctrines of early Buddhism. Y. Karunadasa. (*) Establishing Pali Text
Society for Buddhist literature. Nemsiri Mutukumara. (*) The Great Sariputta, the foremost disciple
of Gautama Samma-Sambuddha. W. D. Wickramasinghe.
(*) The Importance of Study. A Panel
Discussion with Bhante Henepola Gunaratana, John Daido Loori, Christina
Feldman and Georges Dreyfus. (*) Venerable Narada Maha Thera: A Buddhist
Missionary Par Excellence. O. Gunasekera. (*) The Indispensability of Peace in the Present
World Context. Bhikkhu Sugandha. (*) The Life and
Teachings of Ajahn Chah: Remembrances of His Western Students. (*) Chanting the “Mirror of the Dhamma”. Ajahn Punnadhammo. (*) In the footsteps of the ‘Slave Of Buddha’
(Bhikkhu Buddhadasa). Karnjariya Sukrung. (*) The food of kindness. Ayya Medhanandi. (*) The way of the mystic. Ayya Medhanandi. (*) The joy hidden in sorrow. Ayya Medhanandi. (*) Generosity and goodness at every step. Ayya Medhanandi. (*) Come from the shadows. Ayya Medhanandi.
(*) Sri Lanka’s Contribution to the Development
of the Pali Canon. Prof. Oliver Abeynayake. (*) Buddhism in Sri Lanka. G. P. Malalasekera.
(*) Soulful wit - Towards a more joyous New Year.
Nissara Horayangura. (*) Ideal Solitude: An Exposition on the
Bhaddekaratta Sutta. Bhikkhu Ñanananda. (*) The great virtue: Sugato. Chandani
Abeynayake. (*) Note on the probable age of the Dialogues
(Digha and Majjhima Nikàyas). T. W. Rhys Davids. (*) Crossing the wilderness: how the Buddha
narrates his own travels. Sarah Shaw. (*) Buddhism and Sex. M. O’C. Walshe. (*) Recollections of an Anagarika. Adrian
Cambden. (*) Buddhism and the Brahma concept.
Bellanwila Wimalaratana Thera.
(*) Conceit and Pride. Elizabeth
Ashby and Brian Fawcett.
5. Other
Information:
(*) The Buddhist Society of Western Australia,
Bodhinyana Monastery and Dhammasara Nuns’s Monastery (*)Sasanarakkha
Buddhist Sanctuary . A Buddhist sanctuary located in Malaysia
for the training of Theravada Buddhist monks in theory and practice of the
Dhammavinaya. Dedicated to evolving a modern Theravada Buddhist identity
guided by the scriptural tradition.
For comments, questions and
other requests, please send email to Binh
Anson, Ph.D.: budsas@gmail.com
Here
the Buddha defines in detail what he calls the five Sekha-balas
(strenghs of one in training). This sutta is easily understandable
without requiring a parallel translation, if you refer to the Satta
saddhammā Formulae as will be suggested in the text. The Pali-English
Dictionary is also available, just in case.
Whoever,has neglected the four basis for potencies,has neglected the
noble path leading to the proper destruction of suffering.Whoever,has
undertaken the four basis for potencies,has undertaken the noble path
leading to the proper destruction of suffering
Whoever,
bhikkhus, has neglected the four basis for potencies, has neglected the
noble path leading to the proper{1} destruction of suffering. Whoever,
bhikkhus, has undertaken the four basis for potencies, has undertaken
the noble path leading to the proper destruction of suffering. Which
four?
Here,
bhikkhus, a bhikkhu develops the basis for potencies endowed with
concentration due to desire and the construction of striving, he
develops the basis for potencies endowed with concentration due to
exertion and the construction of striving, he develops the basis for
potencies endowed with concentration due to the mind and the
construction of striving, he develops the basis for potencies endowed
with concentration due to investigation and the construction of
striving.
Whoever,
bhikkhus, has neglected the four basis for potencies, has neglected the
noble path leading to the proper destruction of suffering. Whoever,
bhikkhus, has undertaken the four basis for potencies, has undertaken
the noble path leading to the proper destruction of suffering.
यहां
बुद्ध विस्तार से परिभाषित करता है कि वह पांच सेखा-बाला (प्रशिक्षण में
एक के strenghs) कहते हैं। यह सुट्टा एक समांतर अनुवाद की आवश्यकता के बिना
आसानी से समझा जा सकता है, यदि आप सट्टा सद्द्मम्मा सूत्रों का उल्लेख
करते हैं तो पाठ में सुझाव दिया जाएगा। पाली-अंग्रेज़ी शब्दकोश भी मामले
में उपलब्ध है।
जो कोई इन उपेक्षा को नीरस मार्ग की उपेक्षा करता है।
जो
भी, शक्तियों के लिए चार आधारों की उपेक्षा की है, ने पीड़ा के उचित विनाश
की ओर अग्रसर रहने वाले महान मार्ग की उपेक्षा की है। जो भी, शक्तियों के
लिए चार आधार बनाए हुए हैं, ने महान मार्ग को कम करने के लिए उचित विनाश की
ओर अग्रसर किया है
এখানে
বুদ্ধটি বিস্তারিতভাবে বর্ণনা করে যে তিনি পাঁচটি সেখা-বালাস (প্রশিক্ষণের
মধ্যে একজনের স্ট্রেইনঘন) বলে। এই সূতটি একটি সমান্তরাল অনুবাদ প্রয়োজন
না করেই সহজেই বোঝা যায়, যদি আপনি পাঠ্যে সুট সাদ্দাম্লা সূত্রগুলি উল্লেখ
করা হবে। পালি-ইংরেজী অভিধানটি কেবলমাত্র ক্ষেত্রেই পাওয়া যায়।
যে
কেউ, শক্তি জন্য চারটি ভিত্তি উপেক্ষা করেছে, দুর্ভোগ সঠিক ধ্বংসের দিকে
অগ্রাহ্য মহৎ পথ অবহেলা করেছে। যে কেউ, শক্তি জন্য চারটি ভিত্তি পরিচালিত
হয়েছে, দুর্ভোগ সঠিক ধ্বংস নেতৃস্থানীয় নেতৃস্থানীয় পথ গ্রহণ করেছে
અહીં
બુદ્ધ વિગતમાં વ્યાખ્યાયિત કરે છે કે તે પાંચ સેખ-બાલા (તાલીમમાં એકની
તીવ્રતા) કહે છે. આ સુટ્ટા સમાંતર ભાષાંતરની આવશ્યકતા વિના સરળતાથી સમજી
શકાય તેવું છે, જો તમે SATTA SADDHAMMā ફોર્મ્યુલાને ટેક્સ્ટમાં સૂચવવામાં
આવશે. પાલી-ઇંગલિશ ડિક્શનરી પણ ઉપલબ્ધ છે, ફક્ત કિસ્સામાં.
જે
કોઈએ પોટેન્સીઝ માટે ચાર આધારને અવગણ્યું છે, તેણે દુઃખના યોગ્ય વિનાશ તરફ
દોરી જતા ઉમદા માર્ગને અવગણ્યો છે. જે કોઈએ પોટેન્સીઝ માટેના ચાર આધારને
હાથ ધર્યું છે, તે ઉમદા માર્ગને લીધે પીડિત વિનાશ તરફ દોરી જાય છે
ಇಲ್ಲಿ
ಬುದ್ಧನು ಐದು ಸೆಖಿ-ಬಾಲಾಸ್ (ತರಬೇತಿಯಲ್ಲಿ ಒಂದು ಸ್ಟ್ರೆನ್ಗ್ಗಳು) ಎಂದು
ಕರೆಯುವುದನ್ನು ವಿವರವಾಗಿ ವಿವರಿಸುತ್ತದೆ. ಪಠ್ಯದಲ್ಲಿ ಸೂಚಿಸಲ್ಪಡುವಂತೆ ನೀವು
ಸದ್ಹಾಮ್ ® ಸೂತ್ರಗಳನ್ನು ಉಲ್ಲೇಖಿಸಿದರೆ, ಸಮಾನಾಂತರ ಭಾಷಾಂತರವನ್ನು ಅಗತ್ಯವಿಲ್ಲದೆಯೇ
ಈ ಸೂಟಾ ಸುಲಭವಾಗಿ ಅರ್ಥವಾಗುವಂತಹದ್ದಾಗಿದೆ. ಪಾಲಿ-ಇಂಗ್ಲೀಷ್ ಡಿಕ್ಷನರಿ ಸಹ
ಲಭ್ಯವಿರುತ್ತದೆ, ಕೇವಲ ಸಂದರ್ಭದಲ್ಲಿ.
ഇവിടെ
അഞ്ച് ശേഖ-ബാലസിനെ (പരിശീലനത്തിലെ ഒരു സ്ട്രെംഗ്സ്) എന്ന് വിളിക്കുന്നത്
ഇവിടെ ബുദ്ധൻ വിശദമായി നിർവചിക്കുന്നു. പാരലൽ വിവർത്തനം ആവശ്യമില്ലാതെ ഈ
സുട്ട എളുപ്പത്തിൽ മനസ്സിലാക്കാവുന്നതേയുള്ളൂ, സതേ സത്സംഗമ്മർ സൂ
സൂവിക്യകളെ നിങ്ങൾ സൂചിപ്പിക്കുന്നുവെങ്കിൽ വാചകത്തിൽ നിർദ്ദേശിക്കപ്പെടും.
പാലി-ഇംഗ്ലീഷ് നിഘണ്ടുവും ലഭ്യമാണ്.
येथे
बुद्धाने तपशीलवार परिभाषित केले आहे. त्याने पाच सेखा-बल्स (प्रशिक्षणात
एक स्ट्रेन्ग्स) म्हटले आहे. टेक्स्टमध्ये सुचविल्यासारखे समांतर अनुवाद
आवश्यक नसल्यास हे सुट्टा सहजपणे समजण्यासारखे आहे. पाली-इंग्रजी शब्दकोश
देखील उपलब्ध आहे, फक्त बाबतीत.
बुद्ध का धम्म और कट्टरता । अन्धविश्वास भाग ३ | Buddha the way of living
BUDHHA:
THE WAY OF LIVING#budhha #budhhathewayofliving #buddha #Buddhism
#anatma #rebirth
#reincarnation______________________________________INSTAGRAM:- bud…
जो अशा लोकांना दुर्लक्ष करतो तो नोबेल मार्गापासून दुर्लक्ष करतो.
ज्याने,
पॅटेंसीसाठी चार आधारांकडे दुर्लक्ष केले आहे, त्याने ग्रस्तीचा उचित नाश
करण्यासाठी आघाडी घेतलेल्या महान मार्गाकडे दुर्लक्ष केले आहे. यहोवाने
पॅटंसीसाठी चार आधार घेतला आहे, त्याने दुःखाचा उचित नाश करण्याचा आघाडी
घेतली आहे.
यहाँ
बुद्धले विस्तृत रूपमा पाँच सिखा-बालासलाई कल गर्दछ (प्रशिक्षणमा एकको
स्ट्रेगहरू)। यो सुता सहज रूपमा बुझिन्छ समानन्तर अनुवाद आवश्यक बिना नै
बुझ्न सकिदैन, यदि तपाईंले सतादगत बर्बादमहमहरू सूत्रहरू सन्दर्भित गर्न
सुझाव दिईन्छ भने पाठमा सुझाव दिन्छन्। पाना-अंग्रेजी शब्दकोश पनि उपलब्ध
छ, केवल मामला मा।
जसले
मूर्तिहरूको लागि चार आधारलाई बेवास्ता गरेको छ, कष्टको उचित विनाशको लागि
नेतृत्व गरिएको महान मार्गलाई बेवास्ता गरिएको छ। जसले दु: खको उचित
विनाशको लागि नेतृत्व गरेको महान मार्ग अपनाएको छ।
هتي
ٻڌڻي تفصيل سان بيان ڪري ٿو ته هو پنج سڪا بالز کي سڏيندو آهي (ٽريننگس ۾
هڪ جي مضبوط). هي سلسلو آساني سان متوازي ترجمو ڪرڻ کان سواء آساني سان
سمجهي ٿو، جيڪڏهن توهان سادو سحر جي حوالي ڪري سگهو ٿا، جيڪڏهن متن ۾ پيش
گون. کلي انگريزي لغت پڻ موجود آهي، صرف صورت ۾.
جيڪو جيڪو انهن کي نظرانداز ڪري ٿو ته عظيم رستي کي نظرانداز ڪري ٿو.
جيڪو
به ڪردارن جي ڪري آهي، خدشات کي حل ڪرڻ جي مناسب تباهي کي نيڪال ڪرڻ،
پنهنجي ذات کي درست ڪرڻ جي لاء ته عظيم رستو اختيار ڪيو آهي، ان کي مصيبت
جي مناسب طريقي سان ڪيو آهي
இங்கே
புத்தர் அவர் ஐந்து sekha-balas (பயிற்சி ஒரு வளர்ந்து வரும்) என்ன
அழைக்கிறார் என்பதை விவரம் வரையறுக்கிறது. இந்த சூடா ஒரு இணை மொழிபெயர்ப்பு
தேவையில்லாமல் எளிதாக புரிந்துகொள்ளக்கூடியது, நீங்கள் சட்டா சதாமு
சூத்திரங்களை உரைப்பதாகக் கூறினால், உரையில் பரிந்துரைக்கப்படும்.
பாலி-ஆங்கிலம் அகராதி கூட கிடைக்கும்.
ఇక్కడ
బుద్ధుడు అతను ఐదు సెఖా-బాలేస్ (శిక్షణలో ఉన్న పారాస్) అని పిలిచే
వివరాలను నిర్వచిస్తాడు. ఈ సూటా ఒక సమాంతర అనువాదం అవసరం లేకుండా సులభంగా
అర్థం చేసుకోవచ్చు, మీరు సత్తామ్ సూత్రాలను టెక్స్ట్లో సూచించబడతారు.
పాలి-ఇంగ్లీష్ నిఘంటువు కూడా అందుబాటులో ఉంది, కేసులో.
یہاں
بدھ تفصیل سے وضاحت کرتا ہے کہ وہ پانچ سیکا بالس (تربیت میں ایک
strenghs) کو فون کرتا ہے. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک سے
رابطہ کریں. اس ویڈیو پر غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے.
براہ مہربانی دوبارہ کوشش کریں. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک
سے رابطہ کریں. غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے. براہ
مہربانی دوبارہ کوشش کریں. اگر یہ ایرر برقرار رہے تو ہمارے ہیلپ ڈیسک سے
رابطہ کریں. غلط استعمال کی اطلاع دیتے ہوئے ایرر آ گیا ہے. پالسی-انگریزی
لغت بھی دستیاب ہے، صرف صورت میں.
جو
بھی، طاقتوں کے لئے چار بنیاد کو نظر انداز کر دیا ہے، اس نے مصیبت کی
مناسب تباہی کے باعث عظیم راستے کو نظر انداز کیا ہے. جو بھی، پیشن گوئی کے
لئے چار بنیاد کئے گئے ہیں، اس نے نوبل راستے کو مصیبت کی مناسب تباہی کا
سامنا کرنا پڑا ہے.
1- ZEN Swimming Meditation to attain Eternal Bliss
2-Kushinara
Nibbāna Bhumi Pagoda to propagate to grow Vegan and dwarf fruit bearing
plants throughout the world to consume raw like birds.
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch
PrabuddhaBharatmay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Kushinara
Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice
University for Searching Vegan Food for Humans like the birds to
Discover Awakened One Universe in 117 Classical Languages.
In
one handy chart, the Almanac Vegetables Growing Guide summarizes
when start seeds indoor and outdoors, the soil temperature needed to
germinate, the plant’s hardiness level, when to fertilize, and when
to water.
Of course, see the master Planting Calendar for more specific dates by YOUR zip code for all your common vegetables.
Vegetables Growing Guide
Note: Each of the vegetables listed below links to an individual vegetable plant guide that covers sowing to growing to harvest!
Vegetable
Start Seeds Indoors (weeks before last spring frost)
Start Seeds Outdoors (weeks before or after last spring frost)
If you’re a beginner, it’s helpful to know which vegetables are easiest to grow from seed.
Plus, growing from seed is less expensive, offers more variety, and has
a higher success rate. Our list below includes vegetable seeds that can
be sown directly into your garden soil. Some are also suitable for
transplanting.
Should I Grow Vegetables from Seed or Transplants?
There’s nothing wrong with starting your garden from small plants
which you purchase (called “transplants”)—in fact, many people do. There
are a handful of vegetables that can be challenging to grow from seed
and are best purchased as young plants from a garden store/nursery
(tomatoes, for example, can be finicky to start from seed). Transplants
also allow you to get a head start on growing plants such as tomatoes,
peppers, and eggplants, which require a long, warm growing season.
That said—unless you have a short growing season—many vegetables are easy enough to grow from seed.
Here are a handful of the benefits of starting from seeds:
Seeds are much cheaper, especially in greater
quantities. They often keep at least a couple years, and they can be
shared with friends and neighbors, too.
Seeds offer much more variety than the often limited choice of transplants in a nursery. Just take a look at these seed catalogs and let the dreams begin!
Some vegetables do not survive being transplated from one place to another.
Starting from seed means that you can sow seeds directly in the
garden, which opens the door to growing crops such as corn, melons,
squash, beans, and peas, which simply do not grow as well when
transplanted from one place to another.
Starting plants from seed means you can ensure they are healthy and strong right from the start.
10 Easiest Vegetables to Grow Yourself
This is not a complete list, by any means, but these are considered
some of the easiest and most common vegetables that can be grown
at home.
1. Lettuce
We’ve never known a garden that cannot grow lettuce.
Lettuce can be sown directly in your garden bed, or started indoors
for transplanting. It’s one of the few crops that can be grown all year
in our climate, but in hot weather it should be shaded and harvested at
smaller sizes. Lettuce growth slows in shade; it is also slower to go to
seed, or “bolt,” which means that it can be harvested for longer.
An endless assortment of leaf shapes and shades of green and red
means you’ll never get tired of growing new lettuce varieties. Leaf
lettuces can be cut as they grow, and you can enjoy several harvests
from the same plant by just snipping off what you need each time.
If you want full heads of romaine and head lettuce to develop, thin
them. Allow for 8 to 10 inches between plants. As you thin young plants,
save the delicate small leaves for salads.
Beans grow even in fairly poor soils, because they fix the nitrogen
as they go! Bush varieties don’t require trellising, but pole varieties
provide a more extended harvest. In cool areas, snap beans are easiest.
In hot areas, lima beans, southern peas, and asparagus beans are also
very easy to grow. All bean plants are fast growers and thrive in warm,
moist soil.
Plant peas as soon as the soil can be worked—2 weeks before the average last spring frost
for your region, if possible. To harvest a continuous supply of peas
during the summer, simultaneously sow varieties with different maturity
dates. Then sow more seeds about 2 weeks later. Continue this pattern,
sowing no later than mid-June.
Pole beans require some sort of structure to climb! Photo by Smereka/Shutterstock.
4. Radishes
Radishes can be harvested in as little as 24 days after planting, and
can be inter-planted with slower-growing vegetables. You can plant
radishes as soon as you can work the soil in the spring.
Sow each seed 2 inches apart or more, or thin them to this spacing
after they sprout. Cover the seeds with about half an inch of compost
or soil.
Here’s a tip: Radish seeds are natural companions to carrots. Mix
radish seeds with carrot seeds before you sow, especially if your soil
tends to develop a tough crust. The quick-to-sprout radishes will push
up through the soil, breaking it up for the later-sprouting carrots. As
you harvest the radishes, the carrots will fill in the row.
Photo by DigiCake/Shutterstock. Photo by Udra11/Shutterstock.
5. Carrots
We’re including carrots only because they’re super easy to grow as long as they’re planted in loose, sandy soil during
the cooler periods of the growing season—spring and fall (carrots can
tolerate frost). Not all carrots are orange; varieties range in color
from purple to white, and some are resistant to diseases and pests.
Many beginners find their carrots are short and deformed. This is
typically due to poor, rocky soil, so it’s important to provide soft,
loose soil that drains well. Mix in some sand and really loosen it
up. Also, it is essential to THIN carrot
seedlings to the proper spacing so that they’re not overcrowded. Be
bold! Thin those seedlings if you want carrots to form properly.
Prepare in advance for cucumbers; amend the soil with a fertilizer
high in nitrogen and potassium to support the plant’s large yields. If
possible, plant cucumbers in the sun next to a fence. The fence will
serve as support for climbing and act as a shelter. Or plant them near corn. The corn will trap the heat that cucumbers crave and also serve as a windbreak.
Like it or not, super-nutritious kale is very hardy and can grow in a
wide range of temperatures. It can be harvested at many different
stages, and the buds and flowers are edible, too! Mustards and collards
are closely related to kale and are also easy to grow.
Set out plants any time, from early spring to early summer and kale
will grow until it gets too hot. Plant again the fall, especially if you
live in the southern United States. Another nice thing about kale is
that it only gets sweeter after being hit by a couple frosts. Try kale
baked, stir-fried, or steamed. Enjoy in salads, smoothies, omelettes,
casseroles, or wherever you’d use spinach.
Swiss chard—or simply “chard”—is a member of the beet family. It does
well in both cool and warm weather. It is a nutritional superfood, high
in vitamins A, C, and K as well as minerals, phytonutrients, and
fiber—plus, its rainbow of colors are beautiful!
You haven’t lived until you’ve tasted beets you’ve grown yourself. We
mean it! Nothing compares to garden-fresh beets, boiled or roasted
until tender.
The quirky seed capsules contain two or three beet seeds, so the
seedlings will always need to be thinned. Sow the seed capsules about an
inch deep, and 4 inches apart.
Harvest the roots at any time up until they’re the size of a tennis
ball. While you’re waiting for them to plump up, why not try a few of
the leaves? They can be used just like spinach, giving you two harvests
from one plant.
Summer squash and zucchini like well-composted soil and need plenty
of space (plant them 3 to 6 feet apart in warm soil and lots of
sun.) Soon enough, you’ll have so many zucchinis, you’ll be leaving them
on neighbors’ doorsteps! Always water at the soil level—not the
leaves—to avoid powdery mildew.
The above crops are some of the easiest vegetables you can grow, but
there are many, many more veggies for you to try! Check out our complete library of Growing Guides for advice on planting all the popular vegetables, fruit, herbs, and flowers.
We’ve gathered all of our best beginner gardening guides into a
step-by-step series designed to help you learn how to garden! Visit our
complete Gardening for Everyone hub, where
you’ll find a series of guides—all free! From selecting the right
gardening spot to choosing the best vegetables to grow, our Almanac
gardening experts are excited to teach gardening to everyone—whether
it’s your 1st or 40th garden.
How to Protect the Buddha’s Dispensation
TBCM
1.75K subscribers
An initiative by SBS Kathina sponsor group 2021,
Guardians of the Sāsana
Date: 13 March 2021 (Saturday)
Time: 2.00 pm to 4.30 pm (MYT)
Dhamma Talks by:
Āyasmā Aggacitta
Topic: Guardians of the Sāsana Then and Now
Āyasmā Ariyadhammika
Topic: Are Monastics Protecting or Corrupting the Sāsana?
A challenge to Folk Buddhism is the danger of succumbing to the onslaught of
those personal and cultural factors of the wider society that cause the distress
and suffering authentic Buddhism is intended to resolve in the first place.
Rather than following the direct path advanced by Adept Buddhism, unwary
followers of Folk Buddhism may come under distracting or unsavory and
opprobrious influences, inimical to the teachings, practices and values of
authentic Buddhism. Folk Buddhism might begin to assume much of the
materialism, acquisitiveness or intolerance from the embedding culture, and, in
the worst case, even think some of this belongs to the Buddha’s teachings. It
may even come under manipulation of special interests who exploit Folk
Buddhism, for instance, of commercial interests or governments who seek to
control public opinion to legitimize the illegitimate. It is the Adept Buddhist’s
role to tether Folk Buddhism, as firmly as possible, to an authentic Buddhism.
It is the Folk Buddhist’s role to tame, as well as it can, the unwholesome
influences of the broader society.
For instance, in moments of distraction, Folk Buddhists may lose their
exemption from the allure of the consumer culture, which deliberately
stimulates irrational, emotional and delusive aspects of human cognition, and
subdues clear rational thinking, in order to manipulate patterns of
consumption. From the authentic Buddhist perspective, such consumerism is
an, uh, abomination. Modern consumerism is of an order that goes beyond
satisfying human need to feeding human greed, which Buddhism teaches will
never ever be satisfied and will in fact plunge all those singed by it into
bottomless depths of human misery.
Conclusion
In case we don’t yet have enough metaphors floating around: The negotiations
of Dharma pull in every direction like unruly horses. The adepts are the
charioteer whose arms take up the reins of authority to steer the chariot of the
Sasana over an unsteady landscape in the authentic direction, toward the
Awakening of the entire society. The reins are implicit in the Triple Gem. The
charioteer is there by virtue of the Sangha and the Buddhist community that
sustains him. The chariot manifests the communal meaning of our practice and
understanding. And the Folk Buddhists are passengers hanging on, and
sometimes falling out, during a rather bumpy ride. This is the Buddha-Sasana.
I can scarcely do justice to the many conversations that have at different times
and places constituted the Buddha-Sasana, the living organism of Dharma, but
I hope in this chapter to have illustrated how an authentic Buddhism manages
to shine through in the midst of evolution and variation. I think the tools are in
place for a critical understanding of what current trends contribute to or
undermine the overall health of the Sasana in the great confluence of
Buddhism and folk culture currently playing out in the Land of the Fork.
As we listen in on these conversations in the twenty-first century, we at first
see a Buddhist landscape extremely diverse, constituting an impossible range
of doctrinal positions, beliefs, practices and rituals, cultural influences, and
manifold religious admixtures, with little apparent consensus and a very weak
adept head. For the newcomer to Buddhism, it is easy to see how one might
throw one’s hands up in despair and perhaps entertain the hope that Baha’i or
Sufism is easier to sort out. I hope to have shown that there is far more order
here than at first appears, that malleability is a remarkable feature that has
always characterized the Sasana, even while the Sasana has retained the
ancient integrity of the Buddha’s Dharma-Vinaya. I hope that the individual
explorer of this landscape might find, through the understandings developed
here, a personal dwelling place, somewhere between the mountains of the
adepts and the plains of the folk, attaining something between a panoramic
view of the entire unfolding Sasana and the spiritual seclusion of the narrowly
targeted Buddhist Path, that suits her particular aspirations.
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Vishwa
Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I
will make Prabuddha Bharat Buddhist) Now All Aboriginal Awakened
Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make
world Prabuddha Prapanch) People have started returning back to their
original home Buddhism.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
Let’s go back and take another look at this thing we call “hunger.” We
ought to know that there are two levels of hunger. First, there is
physical, material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem
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Co-operative Society | Class 11 Business Studies | iKen
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This
animation introduces the learner to various features of a
co-operative society, merits and limitations of a co-operative society.
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Introduction o…
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Consider
how domesticated flowers and fruit trees that manifest those
fragrant,colorful, sweet and plump traits so valued by humans, first
arose and havebeen sustained over the centuries, even when propagated to
different parts ofthe world: There has been an ongoing process of
artificial selection, ofdeliberate human intervention into the
evolutionary process, that has servedcontinually to re-domesticate
Buddhism, to preserve, to enhance or wherenecessary to restore
Buddhism’s radical message in its pristine functionalauthenticity, which
might otherwise quickly degrade in an environment whereits qualities
might otherwise count little toward its survival. The result is an Adept
Buddhism that runs counter to the prevailing expectation that
somethingas sophisticated as Buddhism will degrade under the onslaught
of theembedding folk culture. Adept Buddhism is the authentic practice
andunderstanding upheld through deliberate cultivation and breeding by
membersof the adept community. Adept Buddhism is what some scholars have
alsonamed normative Buddhism or high Buddhism.
Who
are these adepts? Roughly they are the rocket scientists, the surveyors
ofviews, the bearers of high-tech water bottles, those capable of
comprehendingand ensuring the authenticity of Buddhist practice and
understanding even asBuddhism takes on new forms. Clearly those of the
highest attainment andunderstanding are found in the Noble Sangha, the
Noble Ones who havereached at least the first stage of Awakening, at
which self-view and doubthave fallen away, who see clearly Nirvana and
the Path that leads there. Thoseformally entrusted with the task of
domesticating Buddhism are the MonasticSangha, institutionally charged
by the Buddha with guarding the Sasana. Themost relevant points for this
chapter of their ten-point Vinaya missionstatement are the last four
points which we learned in Chapter Four:
The arousing of faith in the faithless,
The increase of the faithful,
The establishment of the true Dharma, andThe fostering of Discipline.
It
is the Monastic Sangha that tends to spin off Noble Ones, so we
cantherefore regard theVinaya as the primary basis of Adept Buddhism,
alongwith the Path. But additionally there may be non-noble
non-monastics who canbe considered part of the adept complex,
particularly dedicated lay scholarsand practitioners who contribute
their own peculiar expertise to the process ofcultivation and breeding
the Sasana. In short, adepts are roughly, but notentirely, associated
with the Sangha, in both senses of “Sangha.” Adept Buddhism is radical
in its vision of the perfected human character andthe singular
attainment toward which it is directed. This accounts for theresilience
of the Buddha-Sasana: the content of Adept Buddhism is orthodoxin
upholding its basis in a singular attainment, not nearly so subject
toinnovation nor to culture-specific understandings, trends or fads as
FolkBuddhism. Resilience is therefore a prominent property of Adept
Buddhism.This means also that Adept Buddhists are very likely to share
most of theirunderstandings and practices with the Adept Buddhists of
other lands, cultures,traditions and eras, and so to possess what is
most universal about Buddhism.However, the content of Adept Buddhism is
itself also gradually over timeshaped by the local culture, since its
adepts sometimes adapt, always in a deliberate manner, expressions of
that culture into their adept understanding orpractice, while preserving
functional authenticity. A primary example of a latercultural intrusion
into Adept Buddhism comes from the Far East as thefashioning of formal
and ritual elements under Confucian influence into theBuddhist practice
of mindfulness.
Content
Orthodox, limited folk adaptations It should be noted that adepts are
typically conversant with a local FolkBuddhism, having typically been
raised as Folk Buddhists before becomingadepts. As such they are
effectively bi-religious. When some of Suzuki Roshi’sAmerican students
traveled back to Japan with him they found him engagingwith Japanese
Folk Buddhists in a way that was quite distinct from what theyhad
learned from him, and in fact incomprehensible to them. Although
heimparted Adept Buddhism in America he could also become a Japanese
FolkBuddhist on demand, keeping the two Buddhisms separate in his own
mind,alongside the two languages he used to render them. Other adepts
seem tohave more trouble knowing where the Adept Buddhism stops and the
FolkBuddhism begins. This is rarely a problem as long as there is no
contradictionbetween the two, or until one is required to teach Buddhism
outside one’s ownculture. (I suspect that the Asian masters who became
successful teachers inthe West, such as Suzuki Roshi and Chögyam
Trungpa, are by and large thosebest able to keep their Buddhisms
straight.) Although we all share democratic ideals, the idea of adepts
in Buddhismshould not puzzle or concern. Almost every area of human
endeavor has itsadepts. Many people can change the washer in a faucet,
or turn off the mainvalve if there is a leak, but when something gets
more difficult than that theycall a plumber, because she is the expert.
Even in routine things that almosteverybody does, like driving or
vacuuming, some people are more adept thanothers. As the depth of
understanding and practice in particular fields gets verysophisticated,
humankind inevitably sorts itself into adepts and regular folk.And the
regular folk will, as needed, appeal to the authority of the adepts
foradvice, service, or (should they desire to become adepts themselves)
training.
Consider
art or music, birdwatching or hiking. The depth or sophistication
ofBuddhism is of the order, say, of a science, of music or of medicine,
andAwakening is of the order of genius. Buddhism will (and must!) have
itsadepts.
How to Protect the Buddha’s Dispensation
TBCM
1.7K subscribers
An initiative by SBS Kathina sponsor group 2021,
Guardians of the Sāsana
Date: 13 March 2021 (Saturday)
Time: 2.00 pm to 4.30 pm (MYT)
Dhamma Talks by:
Āyasmā Aggacitta
Topic: Guardians of the Sāsana Then and Now
Āyasmā Ariyadhammika
Topic: Are Monastics Protecting or Corrupting the Sāsana?
Berries are an easy way to try your hand at growing fruit. Blueberries are
attractive
three-season shrubs with pretty white spring flowers, summer fruit, and
gorgeous red fall foliage. Growing blueberries requires some advance
work to ensure the soil is acidic
enough, but the shrubs should live and produce fruit for years. For a
large harvest, you will need two varieties for good pollination.
In cold winter climates, grow highbush blueberries, such as the
‘Bluecrop’ cultivar. Gardeners in mild climates should opt for either
rabbiteye or southern highbush varieties. You can also grow blueberries in containers. Just be sure to cover your plants with netting to protect them from birds once the fruit arrives.
USDA Growing Zones: 3 to 10; varies according to variety
Sun Exposure: Full sun to part shade
Soil Needs: Rich, acidic, medium to wet moisture, well-draining
Freshly picked strawberries
are well worth the minimal effort it takes to grow them. You have a
choice among three types: June bearing, which sets one large crop in
June (nice for preserves and freezing); everbearing, which produces two
to three smaller harvests per season; and day neutral, which continually
sets small amounts of strawberries throughout the season.
Strawberry plants like to spread via runners. But for the best fruit
production, limit the runners to just a few plants and prune the rest.
Also, pinch off the blossoms in a plant’s first season to prevent it
from fruiting. This will allow it to put its energy toward developing a
healthy root system, which will significantly increase its output the
next season. Finally, expect to replace or rejuvenate your strawberry plant every three to five years.
USDA Growing Zones: 4 to 9; varies according to variety
Sun Exposure: Full sun
Soil Needs: Rich, slightly acidic, medium moisture, well-draining
Raspberries and blackberries
have always been backyard favorites. But older varieties can be
rambunctious plants, spreading widely and covered in thorns that made
harvesting a painful chore. Newer cultivars are much better behaved and
thornless. Moreover, planting a mix of early, mid-season, and
late-season varieties will extend your harvest for weeks.
The plants do require annual pruning to keep them productive, but it is a
quick job. The goal with pruning is to thin the plants enough that
light and air can reach all parts. This benefits growth and helps to
prevent disease.
USDA Growing Zones: 4 to 8; varies according to variety
Color Variations: Raspberry fruits are pale to dark red; blackberries, dark purple to black.
Although grapevines are not hard to grow, you will face stiff
competition at harvest time from birds and other animals. Plus, grapes
need some type of trellis
or support to grow on. There are also a lot of recommendations on how
to prune them, but many people grow grapes quite successfully even with a
relaxed approach to pruning.
Check with your local extension office
to learn about the best grape varieties for your area. And be sure to
note whether a variety is best for eating or winemaking. Most grape
varieties need a sunny location with rich soil that has good drainage
and air circulation to prevent disease.
USDA Growing Zones: 3 to 9; varies according to variety
Color Variations: Many white, green, purple, and blue grape varieties are available.
Many gardeners want to grow apples,
but they can be difficult to grow well because apple trees are prone to
many insect and disease problems. Although new cultivars were bred to
be hardy, they still require some spraying, covering, or other
protection methods. Apple trees also need a great deal of pruning.
When pruning, focus on thinning branches to increase the amount of
sunlight and airflow that can hit all parts of the tree. This promotes
healthy growth and helps to prevent disease.
You’ll need two different apple tree varieties
for pollination. To save space, you can select trees with multiple
varieties grafted onto one trunk, or opt for a small columnar tree that
can be grown in a container. Plus, for easier care or if you have
limited space, consider the dwarf varieties.
USDA Growing Zones: 4 to 9; varies according to variety
Sun Exposure: Full sun
Soil Needs: Rich, medium moisture, well-draining
Color Variations: Many green and red fruit varieties are available.
Cherries are one of the easiest fruit trees to grow and care for. They
require minimal to no pruning and are rarely plagued by pests or
diseases. Sweet cherries need two trees for cross-pollination unless you
plant a tree with two different varieties grafted on it. You can get
away with just one tree if you are growing sour baking cherries.
Prune your cherry tree in the winter while it is still dormant, and
fertilize it in the early spring. Moreover, these trees aren’t very
drought tolerant. So ensure that they get watering or rainfall at least
weekly or more during hot weather.
USDA Growing Zones: 5 to 8; varies according to variety
Peach trees
tend to be small enough to fit in most backyard sizes. And when the
peaches are ripening, you can smell their sweetness several yards
away. Plus, a benefit to growing this thin-skinned fruit yourself is
you’ll get to enjoy the freshest produce straight from the tree, rather
than the old and potentially bruised options at the supermarket.
These trees do require some pruning to keep the branches productive and
at a manageable height. Thinning young trees helps them to produce
smaller crops of large peaches, rather than heavy crops of tiny peaches.
Peach trees are typically pruned into an open V, with three to five main branches that allow light and air to hit the center.
USDA Growing Zones: 5 to 9; varies by variety
Sun Exposure: Full sun
Soil Needs: Rich, loamy, medium moisture, well-draining
Fig trees
are surprisingly easy to grow either in the ground or in containers.
They do not require much pruning and are usually pest-free. Most fig
varieties are only reliably hardy down to USDA hardiness zone 7, but there are a few new cultivars that are hardier.
If you choose to grow your fig tree in a container and move it indoors
for the winter, keep the container small. The more confined the roots
are, the smaller the top of the tree will remain. It will be much easier
to move, and you will still get plenty of figs.
USDA Growing Zones: 6 to 9; varies according to variety
Sun Exposure: Full sun to part shade
Soil Needs: Rich, moist, well-draining
09 of 09
Melons (Citrullus lanatus)
The Spruce / K. Dave
If you aren’t ready for the commitment of a tree or shrub, you can still
grow delicious melons in your garden or in containers. Melons need a
lot of sun and heat. They also require ample space, as they grow on
vines that can easily reach 20 feet or more. It is possible to grow
melons on a trellis, but you will need to choose a variety with small
fruits. Large melons, such as watermelon, can become so heavy that they will drop right off the plant.
Plant your melons after the danger of frost has passed for the season.
Water regularly as they grow and become established. Then, once the
fruits start to appear, you can back off a bit on watering.
USDA Growing Zones: Grown as annuals in zones 2 to 11
Color Variations: Fruit can be red-, pink-, orange-, or yellow-fleshed.
“I don’t have much space, what are the best vegetables to grow outside in my small garden?”
This has been one of the most often asked questions which is encouraging as one of the first pieces of advice is start small! Why? Because you’re less likely to give up growing your own if you don’t take on too much at once.
You’ve installed a couple of raised beds, you’ve cleared a space for
some veggies somewhere bright and sunny in your garden, or you’re even
planning on planting vegetables among your flower borders or in
containers; now you’re wondering what you might grow in your small
vegetable garden that will give you the most return for your efforts.
The following might help you take the next steps to growing vegetables
in a small garden.
Four tips to bear in mind when growing in a small vegetable garden
1. Grow what you like to eat – no sense growing spinach if you can’t stand the taste.
2. Choose vegetable varieties that are expensive in the shops
– shallots, mangetout or early potatoes can all add a few extra cent to
your weekly budget which means you may never buy them or they’re only
ever special treats.
3. Choose leafy veg that you can harvest a few leaves off and they will keep growing (known as cut and come again), beans or peas that will keep producing the more you pick them, bulbs that will break up into smaller cloves or small vegetables that don’t take up much space.
4. Grow something different.
Most supermarkets only sell the most popular vegetables with chards and
pretty spinach varieties such as Bordeaux never seeing their shelves.
Now’s a chance for you to grow something you’d like to eat and not be
told what to eat by the Buyers.
Suggested vegetables to grow in a small garden
In no particular order, here’s a list of vegetables that have grown
well in gardens I’ve worked with of all shapes and sizes. I’m not
suggesting you grow them all at once, mix and match and see what grows
well for you.
Shallots
Shallots – a member of the
Allium (onion) family, just one set (immature bulb) planted in the soil
will develop into five or six shallots. They also store well over
winter and can be expensive to buy in shops. Easy to grow from set or
seed, January to April, harvest during late summer.
Garlic Bulb
Garlic – again an Allium, when you plant one clove, it will develop into a whole bulb and is very easy to grow once you follow the planting guide. Garlic stores well, plant autumn/winter or early spring. Harvest late summer.
Grow Your Own Kale
Kale – there are many types of kale from scarlet to Russian, curly green to Tuscany.
If you harvest a few leaves off each plant, rather than stripping the
plant bare, it will grow more leaves and keep producing for you for
months, from late summer through to early spring. Sow seed spring and
autumn, matures in 50 to 60 days.
Purple Sprouting brocoli
(PSB) – as with the kale above, keep picking the small florets from
several plants and not stripping one bare. Also you’ll be eating this
plant during late winter/early spring when there’s not too much else
around to eat.
Potatoes
Early potatoes – if you’re keen to grow potatoes,
not only do early varieties grow faster than their main crop cousins,
they’re usually pricier in the shops and all being well, you’ll have
harvested them before the blight. Earlies also grow well in containers.
Plant late March, harvest 12-12 weeks later
Mangetout
– some gardeners don’t bother at all with peas finding them too much
bother, but we eat mangetout before the peas form in the pods and are
delicious eaten straight off the plant. If you miss a few when picking
them, they will still form little peas giving you a second chance at
them. Sow February, harvest June.
Lettuce
Lettuce – Cut & come again salad leaves
or loose-leaf lettuce – there are lots of varieties of lettuce that the
leaves are plucked off as you want them and not harvesting the entire
plant. We’ve enjoyed many salad meals with just six plants! Sow March to
September, harvest May to November.
Beetroot – from your garden bears only a slight
resemblance to that sold in the shops – it’s delicious plus you can eat
the leaves! We steam the leaves as a side vegetable here in the
Greenside Up kitchen. Two supplies can provide up to eight months
supply. Sow March to July, harvest June to October.
Rainbow Chard
Chard and spinach – again, versatile cut and come again leafy
vegetables that will just keep on giving for months. Stem & leaf can
be used. Sow March to July, harvest all year.
Tangled carrots
Early carrots – small round or early – most
vegetable gardeners like to grow carrots but are surprised how long they
take to develop! Choose small early varieties like Nantes or round
Paris Market’s for something different. Chanteney carrots are expensive
in the shops and are a deliciously sweet variety of carrot too. Sow
February or March undercover, or April to early July. Harvest May
onwards.
Zucchini
Courgettes – they can get quite large depending upon
the summer and how exposed your garden is, but one plant of courgettes
will feed a family for weeks! Plants can also be grown in large
containers of multipurpose compost on a sunny patio. Sow April to June,
harvest June to September.
Cherry tomato
Cherry tomatoes – tiny, sweet cherry tomatoes will
grow in beds, borders or hanging baskets and are a good choice if you’re
new to tomato growing. Easy to maintain as they don’t need sideshoots
removed or support. Sow February to April, harvest July to September.
Runner Beans
Runner or French beans beans – the first time I ever
grew runner beans was in a large container outside the door with a
makeshift wigwam frame I made for the beans to grow up. It provided
enough beans for a few dinners and our children loved watching them
grow. Sow April to June, harvest July to frosts.
Herbs
– all your favourite herbs (with the exception of basil) will grow
easily outside. Either make a small herb garden near to your house, grow
in window boxes or containers, or add them to the sides or ends of your
beds.
No vegetable garden would be complete without edible flowers that also act as companion plants
– Calendula, French marigolds, Borage and nasturtiums not only bring
colour and pazaz to a garden, they also bring pollinators in or can act
as sacrificial plants the pests will eat first, leaving your veg alone.
Rainbow Chard & Nasturtiums
Lastly don’t forget that fruit, herbs and vegetables can be grown in containers too so if your beds are full of veg, why not consider growing some fruit outside your door or on your balcony.
Have you any favourite varieties that would grow well in small gardens?
36 -Sun 11 Apr 2021 LESSON 3638 Buddha-Sasana-The History of the Buddha Gem
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment
fear arises. For one free of endearment, there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection
fear arises. To one free of affection there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear
arises. To one free of passion there is no sorrow, In such a person
how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises.
To one free of desire there is no sorrow. For such a person how can
there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear
arises. To one free of craving there is no sorrow. For such a person
how can there be fear?
Those
who are afraid when there should be no fear, and are not afraid when
there should be fear, such men, due to their wrong views go to woeful
states.
Dhammapada 317
Verse 317. Fear And Fearlessness In Wrong Places
They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.
Explanation: There are some who are afraid of what they should
not fear. There are also some who are not afraid of what they should
really fear. They, all, who embrace false beliefs go to woeful states.
The
thought would occur to me: ‘Is this that fear & terror coming?’
Then the thought occurred to me: ‘Why do I just keep waiting for fear?
What if I were to subdue fear & terror in whatever state they come?’
So when fear & terror came while I was walking back & forth, I
would not stand or sit or lie down. I would keep walking back &
forth until I had subdued that fear & terror. When fear & terror
came while I was standing, I would not walk or sit or lie down. I would
keep standing until I had subdued that fear & terror. When fear
& terror came while I was sitting, I would not lie down or stand up
or walk. I would keep sitting until I had subdued that fear &
terror. When fear & terror came while I was lying down, I would not
sit up or stand or walk. I would keep lying down until I had subdued
that fear & terror.
Bhaya-bherava Sutta
Life Changing Buddha Quotes On Fear | Quotes In English
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Life Changing Buddha Quotes On Fear | Quotes In English
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emotional response. The quote is true, regardless of whether Buddha said
it or not. With these quotes, the goal isn’t self-realization but
selflessness.
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founder of the Pagan Kingdom and
credited with introducing Theravada Buddhism there and reintroducing it
in Ceylon; Ashoka (304-232 BC), Mauryan Emperor of ancient India, and
the first Buddhist ruler to send Buddhist missionaries outside of India
throughout the Old World (阿育王)
Emperor Asoka (born 304 B.C.,ruled 274-236 B.C.) was
arguably the greatest ruler in Indian history and was the man who
ensured Buddhism success as a world religion. After Asoka conquered the
kingdom of Kalinga, in one of most important battles in the history of
the world, near the Brubaneswar airport in the state of Orissa, he was
so appalled by the number of people that were massacred (perhaps 100,000
or more) he converted himself and his kingdom to Buddhism and sent
Buddhist missionaries to the four corners of Asia to spread the
religion. The wheel Asoka used to symbolize his conversion to Buddhism
is the same one pictured on India’s flag today. H.G. Wells, a noted
historian as well as science fiction writer, wrote: “Amidst the tens of
thousands of names of monarchs that crowd the columns of history … the
name of Ashoka shines, and shines almost alone, a star.”
As the leader of the Maurya Empire Ashoka unified all
of the subcontinent except the southern tip and put all of India under
unified control for the first time. An early convert to Buddhism, his
regime was remembered for its sectarian tolerance, as well as for
remarkable administrative, legal, and cultural achievements. Under
Ashoka, Buddhism was widely propagated and spread to Sri Lanka and
Southeast Asia. Many Buddhist monuments and elaborately carved cave
temples found at Sarnath, Ajanta, Bodhgaya, and other places in India
date from the reigns of Ashoka and his Buddhist successors.
According to PBS: Ashoka “ruled over a territory
stretching from the northern Himalayas into peninsular India and across
the widest part of the subcontinent. Known for his principles of
non-violence and religious tolerance, Ashoka modeled himself as a
cakravartin, the Buddhist term for a “universal ruler,” whose rule was
based on the principle of dharma or conquest not by war but
righteousness. To advance this principle, Ashoka had edicts based on the
dharma carved on rocks, pillars, and caves throughout his kingdom and
sent emissaries abroad to disseminate his views.” [Source: PBS, The
Story of India, pbs.org/thestoryofindia]
Steven M. Kossak and Edith W. Watts from The
Metropolitan Museum of Art wrote: “ The Mauryan emperor Ashoka (272–231
B.C.), a great military leader, conquered a large part of India. As a
reaction to the horrors of war, he converted to Buddhism. To bring the
Buddha’s teachings to his people, Ashoka built stupas throughout his
kingdom. He also introduced a system of writing, which had been absent
in India since the collapse of the Indus Valley civilization. When the
Mauryan dynasty came to an end in the second century B.C., India was
once again divided into smaller kingdoms. However, Buddhism continued to
spread, and with it the building of stone stupas and meeting halls.
<> [Source: Steven M. Kossak and Edith W. Watts, The Art of
South, and Southeast Asia, The Metropolitan Museum of Art, New York]
Ashoka visiting Ramagrama stupa, from Sanchi Stupa 1 Southern gateway
The Maurya empire reached its zenith under Ashoka (273
and 232 B.C.)., who conquered most of the Indian subcontinent and then
made Buddhism the state religion. The grandson of Chandragupta, Ashoka
inscribed edicts Buddhist tenants on pillars throughout India,
downplayed the caste system and tried to end expensive sacrificial
rites.
According to PBS: His “exemplary story remains popular
in folk plays and legends across southern Asia. The emperor ruled a vast
territory that stretched from the Bay of Bengal to Kandahar and from
the North-West Frontier of Pakistan to below the Krishna River in
southern India. The year 261 B.C. marks a turning point in Ashoka’s
reign when, in part to increase access to the Ganges River, he conquered
the east coast kingdom of Kalinga. By Ashoka’s account, more than
250,000 people were killed, made captive or later died of starvation.
Feeling remorseful about this massive suffering and loss, the emperor
converted to Buddhism and made dharma, or dhamma, the central foundation
of his personal and political life…To some historians, the edicts
unified an extended empire, one that was organized into five parts
governed by Ashoka and four governors. After his reign, Ashoka has
become an enduring symbol of enlightened rule, non-violence, and
religious tolerance. In 1950, the Lion Capital of Ashoka, a sandstone
sculpture erected in 250 B.C., was adopted as India’s official emblem by
then Prime Minister Jawaharlal Nehru. [Source: PBS, The Story of
India, pbs.org/thestoryofindia]
Ashoka and his predecessors and descendants created the
largest ever Indian empire—stretching from present-day Myanmar (Burma)
to Afghanistan and Sri Lanka. Ashoka is regarded as the first leader to
conquer the world “in the name of religion and universal peace.” Ashoka
established a stable kingdom that lasted for over a hundred years and
was supported by land taxes and trade duties, Trade expanded,
agriculture produced bountiful harvests and new roads were buily to
facilitate the movement of goods. One road extended all the way from
Taxila in modern-day Pakistan to Tamralipti, the main port at the Ganges
Delta.
Contacts established with the Hellenistic world during
the reign of Ashoka’s predecessors served him well. He sent
diplomatic-cum-religious missions to the rulers of Syria, Macedonia, and
Epirus, who learned about India’s religious traditions, especially
Buddhism. India’s northwest retained many Persian cultural elements,
which might explain Ashoka’s rock inscriptions–such inscriptions were
commonly associated with Persian rulers. Ashoka’s Greek and Aramaic
inscriptions found in Kandahar in Afghanistan may also reveal his desire
to maintain ties with people outside of India. [Source: Library of
Congress]
Ashoka and Spread of Buddhism
Under Ashoka, Buddhism was widely propagated and spread
to Sri Lanka and Southeast Asia. Many Buddhist monuments and
elaborately carved cave temples found at Sarnath, Ajanta, Bodhgaya, and
other places in India date from the reigns of Ashoka and his Buddhist
successors. Ashoka sent Buddhist missionaries to the four corners of
Asia to spread the religion, led pilgrimages to all the Buddhist sacred
places, repaired old shrines, stupas and built new ones. he was a
tolerant ruler. He did not campaign against Brahmanism (Hinduism) he
just derided some of the Hindu ceremonies and sacrifices as wasteful. To
further the influence of dharma, he sent his son, a Buddhist monk, to
Sri Lanka, and emissaries to countries including Greece and Syria.
The conversion process from Hinduism and Buddhism was
easy in many places because Buddhism borrowed so many ideas and
doctrines from Hinduism. When Asoka converted to Buddhism he simply
changed Hindu stupas representing Mount Meru into Buddhist stupas that
also represented Mt. Meru.
Buddhism appealed to merchants and took hold primarily
in urban areas. Before its final decline in India, Buddhism developed
the popular worship of enlightened beings (heavenly Bodhisattvas),
produced a refined architecture (stupas or shrines) at Sanchi and
sculpture (Gandharara reliefs 1-400 AD) on the geographical fringes of
the Indian civilization. [Source: World Almanac]
Buddhism and Jainism had a profound impact on Indian
and Hindu culture. They discouraged caste distinctions, abolished
hereditary priesthoods, made poverty a precondition of spirituality and
advocated the communion with the spiritual essence of the universe
through contemplation and meditation.
Ashoka’s Pillars and Edicts
Ashoka placed rocks and stone pillars engraved with
morally uplifting inscriptions on the sides of public roads to demarcate
and define his kingdom. It was long thought they carried Buddhist
messages but although some mentioned the idea of dharma they dealt
mostly with the secular matters such as building wells, establishing
rest houses for travelers, planting trees and founding medical services.
Many of the commemorative stones pillars—at least 18 rocks and 30
stone pillars— he erected are still standing.
Ashoka’s inscriptions chiseled on rocks and stone
pillars located at strategic locations throughout his empire–such as
Lampaka (Laghman in modern Afghanistan), Mahastan (in modern
Bangladesh), and Brahmagiri (in Karnataka)–constitute the second set of
datable historical records. According to some of the inscriptions, in
the aftermath of the carnage resulting from his campaign against the
powerful kingdom of Kalinga (modern Orissa), Ashoka renounced bloodshed
and pursued a policy of nonviolence or ahimsa, espousing a theory of
rule by righteousness. His toleration for different religious beliefs
and languages reflected the realities of India’s regional pluralism
although he personally seems to have followed Buddhism (see Buddhism).
Early Buddhist stories assert that he convened a Buddhist council at his
capital, regularly undertook tours within his realm, and sent Buddhist
missionary ambassadors to Sri Lanka. [Source: Library of Congress *]
Throughout his kingdom, the emperor inscribed laws and
injunctions inspired by dharma on rocks and pillars, some of them
crowned with elaborate sculptures. Many of these edicts begin “Thus
speaks Devanampiya Piyadassi [Beloved of the Gods]” and counsel good
behavior including decency, piety, honoring parents and teachers and
protection of the environment and natural world. Guided by this
principle, Ashoka abolished practices that caused unnecessary suffering
to men and animals and advanced religious toleration.
Ashoka’s Accession
The grandson of Chandragupta, Ashoka reportedly had to
show he was willing to murder 99 rival brothers before he was allowed t
claim the throne.
According to the Purdnas, Bindusara ruled for 25
years, whereas the Pali books assign to him a reign of 27 or 28 years.
Assuming the correctness of the former, Bindusara must have died about
272 B.C., when he was succeeded by one of his sons, named
Ashokavardhana or Ashoka, who had served his period of apprenticeship
as Viceroy both at Taxila and Ujjain. [Source: “History of Ancient
India” by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
The Ceylonese accounts represent him ( Ashoka) as
wading through a pool of blood to the throne, for he is said to have
made short work of all his brothers, 99 in number, except his uterine
brother, Tisya. This story is doubted by many scholars, who detect an
allusion to the existence of his brothers in Rock Edict V. But,
although the epigraphic evidence is inconclusive, as, it simply
mentions Ashoka’s solicitude for the harems of his brothers, we may
well believe that the Southern version is exaggerated. Presumably, the
monks were interested in emphasising the dark background of his early
career to show how A 4 oka, the monster of cruelty, was turned into the
most gentle sovereign after he had come under the influence of the
merciful teachings of the Buddha. This much, however, may be accepted
as a fact that Ashoka had to reckon against his eldest brother, Susima
or Sumana, before he could establish his claim to the throne. That the
succession was disputed is also indicated by the interval of three or
four years between Ashoka’s accession and coronation, which may,
therefore, be dated circa 269 or 268 B.C.
Agam Kuan is an important archaeological site in Patna.
Its name means unfathomable well and it is widely believed to be
associated with Ashoka. It is said that the Agam Kuan was part of king
Ashoka’s hell chambers and used for purposes of torture. Apparently,
fire used to emanate from the well and offenders were thrown into this
fiery well. A legend says that it is the site where emperor Ashoka
killed his 99 brothers by throwing them into the well. His aim was to be
the master of the throne of the Mauryan empire. Devotees throw flowers
and coins into this well as it is considered auspicious.
Ashoka’s Wives and Family
Various sources mention five consorts of Ashoka: Devi,
Karuvaki, Asandhimitra, Padmavati, and Tishyarakshita). Kaurvaki is the
only queen of Ashoka known from his own inscriptions: she is mentioned
in an edict inscribed on a pillar at Allahabad. The inscription names
her as the mother of prince Tivara, and orders the royal officers to
record her religious and charitable donations. [Source: Wikipedia
According to the Mahavamsa, Ashoka’s chief queen was
Asandhimitta, who died four years before him. It states that she was
born as Ashoka’s queen because in a previous life, she directed a
pratyekabuddha to a honey merchant (who was later reborn as Ashoka).
Some later texts also state that she additionally gave the
pratyekabuddha a piece of cloth made by her. These texts say one day
Ashoka mocked Asandhamitta was enjoying a tasty piece of sugarcane
without having earned it through her karma. Asandhamitta replied that
all her enjoyments resulted from merit resulting from her own karma.
Ashoka then challenged her to prove this by procuring 60,000 robes as an
offering for monks. At night, the guardian gods informed her about her
past gift to the pratyekabuddha, and next day, she was able to
miraculously procure the 60,000 robes. An impressed Ashoka makes her his
favourite queen. , and even offers to make her a sovereign ruler.
Asandhamitta refuses the offer, but still invokes the jealousy of
Ashoka’s 16,000 other wives. Ashoka proves her superiority by having
16,000 identical cakes baked with his royal seal hidden in only one of
them. Each wife is asked to choose a cake, and only Asandhamitta gets
the one with the royal seal. The Trai Bhumi Katha claims that it was
Asandhamitta who encouraged her husband to become a Buddhist, and to
construct 84,000 stupas and 84,000 viharas.
According to Mahavamsa, after Asandhamitta’s death,
Tissarakkha became the chief queen. The Ashokavadana does not mention
Asandhamitta at all, but does mention Tissarakkha as Tishyarakshita.
The Divyavadana mentions another queen called Padmavati, who was the
mother of the crown-prince Kunala.
According to the Sri Lankan tradition, Ashoka fell in
love with Devi (or Vidisha-Mahadevi), as a prince in central India.
After Ashoka’s ascention to the throne, Devi chose to remain at Vidisha
than move to the royal capital Pataliputra. According to the Mahavmsa,
Ashoka’s chief queen was Asandhamitta, not Devi: the text does not talk
of any connection between the two women, so it is unlikely that
Asandhamitta was another name for Devi. The Sri Lankan tradition uses
the word samvasa to describe the relationship between Ashoka and Devi,
which modern scholars variously interpret as sexual relations outside
marriage, or co-residence as a married couple.
Tivara, the son of Ashoka and Karuvaki, is the only of
Ashoka’s sons to be mentioned by name in the inscriptions. According to
North Indian tradition, Ashoka had a son named Kunala.[23] Kunala had a
son named Samprati. The Sri Lankan tradition mentions a son called
Mahinda, who was sent to Sri Lanka as a Buddhist missionary; this son is
not mentioned at all in the North Indian tradition. The Chinese pilgrim
Xuanzang states that Mahinda was Ashoka’s younger brother (Vitashoka or
Vigatashoka) rather than his illgetimate son. The Divyavadana mentions
the crown-prince Kunala alias Dharmavivardhana, who was a son of queen
Padmavati. According to Faxian, Dharmavivardhana was appointed as the
governor of Gandhara. The Rajatarangini mentions Jalauka as a son of
Ashoka. According to Sri Lankan tradition, Ashoka had a daughter named
Sanghamitta, who became a Buddhist nun.
Perry Garfinkel wrote in National Geographic: “As
Buddhism migrated out of India, it took three routes. To the south,
monks brought it by land and sea to Sri Lanka and Southeast Asia. To the
north, they spread the word across Central Asia and along the Silk Road
into China, from where it eventually made its way to Korea and Japan. A
later wave took Buddhism over the Himalaya to Tibet. In all the
countries, local customs and cosmologies were integrated with the
Buddhist basics: the magic and masks of demon-fighting lamas in Tibet,
the austerity of a Zen monk sitting still as a rock in a perfectly raked
Japanese garden. Over centuries Buddhism developed an inclusive style,
one reason it has endured so long and in such different cultures. People
sometimes compare Buddhism to water: It is still, clear, transparent,
and it takes the form and color of the vase into which it’s poured.”
[Source: Perry Garfinkel, National Geographic, December 2005]
Battle of Kalinga
The Battle of Kalinga in the 260s B.C. was fought India
between the Maurya Empire under Ashoka and the state of Kalinga, an
independent feudal kingdom located on the east coast, in the present-day
state of Odisha. It included one of the largest and bloodiest battles
in Indian history. The conflict was the only major war Ashoka engaged in
after his accession to the throne and the battle marked the close of
empire building and military conquests of ancient India that began with
Maurya king Bindusara. The death and destruction caused by the battle is
said to have led to Ashoka decision to adopt Buddhism. [Source:
Wikipedia]
The war was completed in the eighth year of Ashoka’s
reign, according to his own Edicts of Ashoka, probably in 262 B.C. The
battle took place after a bloody battle for the throne following the
death of his father, Ashoka prevailed and conquered Kalinga – but the
consequences of the savagery changed Ashoka’s views
According to PBS: “The Battle of Kalinga, an east coast
kingdom in modern Orissa, marked a turning point in the rule of the
Mauryan emperor, Ashoka the Great (c. 269–233 B.C.). In about 261 B.C.,
Ashoka fought a bloody war for the kingdom, a conquest he records in the
thirteenth and most important of his Fourteen Rock Edicts. In the
edict, he numbered the conflict’s casualties and prisoners at more than
200,000 and expressed remorse for this massive loss of life and freedom.
He renounced war for conquest through righteousness, dharma: “They
should only consider conquest by dharma to be a true conquest, and
delight in dharma should be their whole delight, for this is of value in
both this world and the next.” Dharma became the organizing principle
of Ashoka’s personal and public life and shaped his policies of
non-violence and religious tolerance. [Source: PBS, The Story of India,
pbs.org/thestoryofindia]
Ramesh Prasad Mohapatra wrote in “Military History of
Orissa”: “No war in the history of India as important either for its
intensity or for its results as the Kalinga war of Ashoka. No wars in
the annals of the human history has changed the heart of the victor from
one of wanton cruelty to that of an exemplary piety as this one. From
its fathomless womb the history of the world may find out only a few
wars to its credit which may be equal to this war and not a single one
that would be greater than this. The political history of mankind is
really a history of wars and no war has ended with so successful a
mission of the peace for the entire war-torn humanity as the war of
Kalinga.”
Dhauligiri (or Dhauli, eight kilometers miles from
Bhubaneswar) is where the Battle of Kalinga was fought. Situated by Daya
Stream, the main attraction are the rock edicts and Peace Pagoda, or
Dhauli Shanti Stupa, a large white stupa made in collaboration with the
Japanese. From the top of the hill on which the stupa stands one can
scan the famous battle field. On the rock there is an inscription of an
elephant, the symbol of Buddha, reputedly placed there by Ashoka himself
Kalinga and the Background of the Battle
Kalinga is mentioned in the ancient scriptures as
Kalinga the Braves (Kalinga Sahasikha). During the 3rd century B.C. the
Greek ambassador Megasthenes in his tour of India had mentioned about
the military strength of the Kalinga army of about one lakh which
consisted of 60 thousand soldiers, 1700 horses and thousands of
elephants. Kalinga was also powerful in the naval force. The vast
military strength of Kalinga was the cause of jealousy for the Magadha
empire. According to the historians the Magadha Emperor Ashoka invaded
Kalinga in 261 B.C. Nearly one lakh soldiers lost their lives in the
Kalinga War and one and half lakh soldiers were captured.
During Ashoka’s invasion the capital of Kalinga was
Toshali near Dhauli. The vast wealth, military power and the maritime
activities of the Kalinga was the cause of jealousy for the Magadha
empire. Though both Emperor Chandragupta Maurya and Bindusar wanted to
conquer Kalinga, neither ventured a war with Kalinga.
After the death of Ashoka, the Great Kharavela became
the emperor of Kalinga. He was the monarch of the Chedi Dynasty. The
inscription found in the Elephant Caves of Khandagiri and Udaigiri
mountains near Bhubaneswar describes in detail the reign of Emperor
Kharavela.
Kalinga did not have a king at the time of the battle as
it was culturally run without any. The reasons for invading Kalinga
were both political and economic. Kalinga was a prosperous region
consisting of peaceful and artistically skilled people. Known as the
Utkala, they were the first from the region who traveled offshore to the
southeast for trade. For that reason, Kalinga had important ports and a
powerful navy. They had an open culture and used a uniform civil code.
Kalinga was under the rule of the Nanda Empire until
the empire’s fall in 321 B.C. Ashoka’s grandfather Chandragupta Maurya
had previously attempted to conquer Kalinga, but had been repulsed.
Ashoka set himself to the task of conquering the newly independent
empire as soon as he felt he was securely established on the throne.
Kalinga was a strategic threat to the Maurya empire. It could interrupt
communications between Maurya capital Pataliputra and Maurya possessions
in central Indian peninsula. Kalinga also controlled the coastline for
the trade in bay of Bengal.
Impact of the Battle of Kalinga
Ashoka’s Lion Pillar on the way to the Dhauli Giri
Ashoka was shocked by the bloodshed and felt that he
was the cause of the destruction. The whole area of Kalinga was
plundered and destroyed. Some of Ashoka’s later edicts state that about
150,000 people died on the Kalinga side and an almost equal number of
Ashoka’s army, though legends among the Odia people – descendants of
Kalinga’s natives – claim that these figures were highly exaggerated by
Ashoka. According to their legends, Kalinga armies caused twice the
amount of destruction they suffered. Thousands of men and women were
deported from Kalinga and forced to work on clearing wastelands for
future settlement.
The war and led Ashoka to pledge to never again wage a war of conquest.
Ashoka, Rock Edict No. 13 reads: “Beloved-of-the-Gods, King Priyadarsi,
conquered the Kalingas eight years after his coronation. One hundred and
fifty thousand were deported, one hundred thousand were killed and many
more died (from other causes). After the Kalingas had been conquered,
Beloved-of-the-Gods came to feel a strong inclination towards the
Dharma, a love for the Dharma and for instruction in Dharma. Now
Beloved-of-the-Gods feels deep remorse for having conquered the
Kalingas.
The Battle of Kalinga prompted Ashoka, already a
non-engaged Buddhist, to devote the rest of his life to ahimsa
(non-violence) and to dharma-vijaya (victory through dharma). Following
the conquest of Kalinga, Ashoka ended the military expansion of the
empire and began an era of more than 40 years of relative peace,
harmony, and prosperity.
The Battle of Kalinga took place during eighth year of
Ashoka’s reign. Rama Shankar Tripathi wrote: “We have ventured the
surmise elsewhere that the power of the Nandas extended to this region,
and hence it must have asserted its independence in the confusion
accompanying their overthrow, or during the disturbed reign of
Bindusara. Thus, the task of recovering it fell to the lot of Ashoka.
The Kalinga people offered stubborn resistance, for we learn from R.
E. XIII that in the conflict no less than “one hundred and fifty
thousand persons were captured, one hundred thousand were slain, and
many times that number died,” perhaps of privation and pestilence. But
nothing availed them, and their country was ruthlessly pillaged and
conquered.” [Source: “History of Ancient India” by Rama Shankar
Tripathi, Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Extent of Ashoka’s Empire
It is well known that Kalinga was the only conquest of
Ashoka. But he had inherited an enormous empire from his predecessors,
and its limits may be fixed with tolerable accuracy. On the north-west,
it certainly extended to the Hindu Kush, for there is every reason to
believe that he retained the four satrapies of Aria (Herat), Arachosia
(Kandahar), Gedrosia (Baluchistan), and Paropanisadas (Kabul valley),
which were ceded to his grand-father by Selcukos Nikator. That
Southern Afghanistan and the frontier regions continued to form part of
Ashoka’s vast realm is clear from the findspots of his rock-edicts in
Shahbazgarhi (Peshawar district) and Mansehra (Hazara district), as also
from the evidence of Xuanzang who refers to the existence, of Ashokan
Stupas in Kafiristan (Kapisa) and Jalalabad. [Source: “History of
Ancient India” by Rama Shankar Tripathi, Professor of Ancient Indian
History and Culture, Benares Hindu University, 1942]
Further, the inclusion of Kashmir is deposed by the
Chinese pilgrim, Xuanzang. It may be interesting to add here that the
foundation of Srlnagar is ascribed to Ashoka, who is also credited with
having built numerous Stupas and Caitjas in the valley. The
inscriptions of Ashoka at Girnar and Sopara (Thana district)
definitively point to his jurisdiction over Saurastra and the
south-western regions. Besides, we also know from the Junagadh rock
inscription of Rudradaman that Yavanaraja Tusaspa 1 was Ashoka’s
Viceroy in Saurastra.
In the north, Ashoka’s authority extended up to the
Himalaya mountains. This is apparent from his edicts, which have been
found at Kalsi (Dchradun district), Rummindei and Nigliva (Nepalese
Tarai). Tradition also attributes to Ashoka the foundation of
Lalitapatart in Nepal, where he went with his daughter Carumatl and
her husband Devapala Ksatriya.
Eastwards, Bengal was comprised within his empire.
Xuanzang noticed several Ashokan Stupas in the different parts of
Bengal, and according to legends Ashoka went as far as Tamralipti
(Tamluk) to see his son and daughter off to Ceylon. Kalinga, which was
the only conquest of the Emperor, was, of course, included. Here he
got two edicts inscribed — one at Dhauli (Puri district) and the other
at Jaugada (Ganjam district). The inclusion of Bengal in the Mauryan
Empire further receives some confirmation from the Mahasthan (Bogra
district) Pillar Inscription, engraved in Brahmi characters of the
Mauryan period.
Towards the south, Ashoka’s rock inscriptions have
been discovered in Maski and Iragudi in the Nizam’s dominions, and
Chitaldroog district in Mysore. Beyond this, there were the independent
kingdoms of the Cholas, the Pandyas, the Satiyaputras, and the
Keralaputras (R. E. if).
Lastly, the edicts contain references to some of the
towns 6f the empire, viz,, Bodhgaya, Taksasila (Taxila), Tosali,
Samapa, Ujjayini, Suvarnagiri (Songir or Kanakagiri), Isila, Kau6ambi,
Pataliputra. All these evidences indicate that the empire extended from
the Hindu-Kush in the north-west to Bengal in the east; and from the
foot of the mountains in the north to the Chitaldroog district in the
south. It also comprised the two extremities of Kalinga and Saurastra.
Indeed, it was of such imposing dimensions that Ashoka was fully
justified in saying “mahalake hi vijitam”, i.e., “vast is my empire”
(R. E. XIV). No king in ancient India was ever master of such extensive
territories.
Government and Society Under Ashoka
The administrative system under Ashoka remained more or
less the same as in the time of Chandragupta Maurya. It was an
absolute benevolent monarchy, and Ashoka laid special stress upon the
paternal principle of government. In the second Kalinga Edict he says:
“All men are my children, and just as I desire for my children that
they may enjoy every kind of prosperity and happiness both in this world
and in the next, so also do I desire the same for all men.” As before,
there was a council of Ministers (Parisad) to advise and help the
Emperor in the business of the state (R. E. Ill and VI). [Source:
“History of Ancient India” by Rama Shankar Tripathi, Professor of
Ancient Indian History and Culture, Benares Hindu University, 1942]
Ashoka continued also the system of Provincial
Administration. The important provinces were each under a prince of the
blood royal (Kumara). We learn from the edicts that Taxila, Ujjayini,
Tosali (Dhauli), and Suvarnagiri (Songir) were such scats of viceroyalty
during Ashoka’s reign. Sometimes, however, trusted feudatory chiefs
were appointed to the exalted viceregal offices, as is proved by the
case of Raja Tusaspa, the Yavana, who had his capital at Girnar.
Presumably, the Viceroys had their own ministers (. Amaiyas). At any
rate, it was against the latter that the people of Taxila revolted in
the time of Bindusara. The minor provinces were under governors,
perhaps the Rajukas of the edicts.
Ashoka introduced a number of administrative
innovations for good governance. He created the new office of
Dbamma-Mabamdtas for the temporal and spiritual weal of his subjects.
They were to look after the interests of the different religious groups
and the distribution of charities, and also to mitigate the rigours
of justice by securing reduction in penalties or release from
imprisonment on the ground of age or numerous progeny, and by
preventing any undue harassment. He allowed the Vativedakas (Reporters)
to inform him about urgent public matters at all times wherever he may
be (R.E. VI). Ashoka granted to the Rajukas, “set over many hundred
thousands of people”, independence in the award of honours and
punishments datnde) in order that they might discharge their duties
confidently and fearlessly. They were, however, expected to maintain
uniformity in penalties as well as in judicial procedure. Lastly, the
Emperor released prisoners on the anniversary of his coronation (P.E.
V), and gave three days’ respite to those sentenced to death (P.E. IV).
We get some glimpses of society as constituted in
Ashoka’s time. It comprised religious orders like the Brahmanas,
Sramanas, and other Pasandas, among which the Ajlvikas and the
Nirgranthas (Jains) were the most prominent. These monks and ascetics
spread the truth as they conceived it, and promoted the cause of
learning by instruction and discussion. Besides, there were the
householders and curiously the edicts mention all the four divisions,
viz., Brahmanas; soldiers and their chiefs, corresponding to Ksatriyas;
Ibhyas or Vaisyas; and slaves and servants, i.e., Sudras. The people
were wont to perform many ceremonies to bring them good luck, and they
believed in the hereafter. Meat-eating must have undoubtedly been a
common feature of society, as appears from the comprehensive
regulations laid down by Ashoka for preventing slaughter of animals
(P.E. V). The “upper ten” perhaps practised polygamy, if the case of
Ashoka himself furnishes any analogy. The references to harems in R.E.
V would show that the segregation and restrictions upon the freedom of
women-folk were then not unknown. [Source: “History of Ancient India”
by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
Ashoka’s Achievements and Reforms
His achievements were not only his victories of
“Dharma”, but also on his achievements in the domain of art and
architecture. Tradition credits him with the foundation of two cities,
Srinagar in Kashmir and Lalitpur (the third largest city of Nepal
after Kathmandu and Pokhara). . He also made, as noted by Faxian,
considerable additions to the grandeur of his palace and the
metropolis. He built a large number of Stupas throughout his far-flung
empire to enshrine the corporeal relics of the Buddha. After the
cremation of the Buddha’s remains his ashes were shared by eight
claimants, who each raised a Stupa over them. These were opened by
Ashoka, and, as the legend goes, he re-distributed the relics among
84,000 Stupas, which he himself built for the purpose. In addition,
Ashoka undertook the construction of Viharas or monasteries and
cave-dwellings for the residence of monks. Unfortunately, however, the
extant evidence of his building activities is very scanty.
[Source:“History of Ancient India” by Rama Shankar Tripathi, Professor
of Ancient Indian History and Culture, Benares Hindu University, 1942]
Ven. S. Dhammika wrote: The judicial system was
reformed in order to make it more fair, less harsh and less open to
abuse, while those sentenced to death were given a stay of execution to
prepare appeals and regular amnesties were given to prisoners. State
resources were used for useful public works like the importation and
cultivation of medical herbs, the building of rest houses, the digging
of wells at regular intervals along main roads and the planting of fruit
and shade trees. To ensue that these reforms and projects were carried
out, Ashoka made himself more accessible to his subjects by going on
frequent inspection tours and he expected his district officers to
follow his example. To the same end, he gave orders that important state
business or petitions were never to be kept from him no matter what he
was doing at the time. The state had a responsibility not just to
protect and promote the welfare of its people but also its wildlife.
Hunting certain species of wild animals was banned, forest and wildlife
reserves were established and cruelty to domestic and wild animals was
prohibited. The protection of all religions, their promotion and the
fostering of harmony between them, was also seen as one of the duties of
the state. It even seems that something like a Department of Religious
Affairs was established with officers called dharma Mahamatras whose job
it was to look after the affairs of various religious bodies and to
encourage the practice of religion. [Source: “Edicts of King Ashoka:
An English Rendering” by Ven. S. Dhammika, Buddhist Publication Society,
Kandy Sri Lanka, 1993]
Ashoka’s Personal Religion
Ashoka rock edict in Gujarat
It is said that in the 3rd century B.C., the great
Emperor Ashoka was sent to Ujjain by his father Bindusara to subdue an
uprising. He was injured and was treated by Buddhist monks, the king’s
first encounter with Buddhism, a religion he later converted India.
Ashoka appears to have never renounced the world, nor ever became a
monk, as suggested by some scholars on the authority of the Divjavadana
and of I-tsing, Ashoka’s pilgrimages to Sarnath, where the Buddha first
“turned the wheel of the Law,” and to Kushinagar,where Buddhists
believe Gautama Buddha attained Parinirvana after his death, are not
mentioned in his inscriptions.
Ashoka’s link with Buddhism is mainly associated with
Kalinga. He himself declares in R.E. XIII that “directly after the
conquest of the Kalihgas, the Beloved of the gods became zealous in the
pursuit of dharma, love for dharma, and teaching of dharma.” Rama
Shankar Tripathi wrote: Sometimes it is doubted if he was a Buddhist,
but his attachment to Buddhism is apparent from authentic traditions
as well as cpigraphic evidence. In the Bhabru edict he professes
devotion to the Buddhist Trinity — the Buddha, the dharma, and the
Samgha — and recommends both the Order and the laity certain sections
from the Buddhist scriptures for their recitation and meditation.
In the minor pillar edict at Sarnath and its variants,
Ashoka speaks almost as the Defender of the Faith, prescribing
penalties for any attempts to create schisms in the church. He also
performed pilgrimages to Buddhist holy places like Bodhgaya (R. E.
VIII) and Lumbini (M. P. E.), and abolished sacrifices and amusements
which involved the slaughter of innocent animals (R. E. I.). Lastly, we
learn from traditions that Ashoka built a large number of Stupas to
enshrine the relics of the Buddha, originally deposited in eight such
structures; and to further the cause of Buddhism and settle the canon
the Emperor convoked a council, too, under the leadership of
Moggaliputta Tissa. [Source: “History of Ancient India” by Rama Shankar
Tripathi, Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Tolerance of Religion in Ashoka’s Empire
Though Ashoka had himself embraced Buddhism, he was by
no means an intolerant zealot. On the contrary, he bestowed due honours
and patronage on all the sects then prevailing. He granted
cavedwellings to the Ajivikas, and inculcated the virtues of liberality
and seemly behaviour towards the votaries of different creeds —
Brahmanas, Sramanas, Nirgranthas, etc. He believed that the followers of
all sects aimed at “restraint of passions and purity of heart,” and,
therefore, he desired that they should reside everywhere in his empire
(R. E. VII). Above all, he exhorted his subjects to exercise
self-control, be “bahuSruta,” i.e., have much information about the
doctrines of different sects, and avoid disparaging any faith merely
from attachment to one’s own, so that there may be a growth in mutual
reverence and toleration (R. E. XII). Truly, these are lofty
sentiments, which may bring solace even to the modern distracted world.
[Source: “History of Ancient India” by Rama Shankar Tripathi, Professor
of Ancient Indian History and Culture, Benares Hindu University, 1942]
Owing to this catholicity Ashoka did not seek to
impose his personal religion upon the people. Indeed, nowhere in his
edicts does he mention the chief characteristics of Buddhism, to wit,
the Four Noble Truths, the Eightfold Path, and the goal of Nirvana. The
“Dharma”, which he presents to the world is, so to say, the essence or
sara of all religions. He prescribes a code of conduct with a view to
making life happier and purer. He laid great stress on obedience and
respect for parents, preceptors, and elders. Liberality and proper
treatment of Brahmanas, relations, friends, the aged, and the
distressed, were highly commended. Ashoka defines the “Dharma” as
comprising charity, compassion, truthfulness, purity, saintliness.
self-control, gratitude, steadfastness, and so on. Negatively, it is
freedom from sin, which is the outcome of anger, cruelty, pride), and
jealousy. These ate points common to all religions, and so Ashoka can
hardly be accused of utilising his vast resources as sovereign in the
interests of any particular creed. To him, therefore, goes the credit
of first conceiving the idea of a universal religion, synonymous with
Duty in its broadest sense. [Source: “History of Ancient India” by Rama
Shankar Tripathi, Professor of Ancient Indian History and Culture,
Benares Hindu University, 1942]
Ashoka did not, however, give to all the current
religious practices and beliefs the stamp of his recognition. In
pursuance of the principle of non-injury to sentient beings, he did not
hesitate to suppress entirely the performance of sacrifices
accompanied with the slaughter of animals (R. E. I). This may have
meant a real hardship to some of his people, who believed in their
efficacy, but Ashoka was not prepared to make any compromise on this
cardinal doctrine. He also condemned certain ceremonies as trivial,
vulgar, and worthless. Mostly they were performed by womenfolk on
occasions of births, deaths, marriages, journeys, etc. According to
Ashoka, true ceremonial consisted of proper conduct in all relations of
life. Similarly, he tried to change the popular idea of gifts and
conquests. He declares that there is no such gift as dharma-d&na,
which consists of “proper treatment of slaves and servants, obedience
to mother and father, liberality to friends, companions, relations,
Brahmana and Sramana ascetics, and abstention from slaughter of living
creatures for sacrifice”
Ashoka Promotion of Buddhism and the Third Buddhist Council
Ashoka propagated the “Dharma” with the zeal and
earnestness of a missionary, and he claims in Minor Rock Edict I that
as a result of his strenuous exertions for a year, indeed for more than
a year, “human beings who were unmixed were caused to be mixed with
gods throughout Jambudvlpa.” He achieved this extraordinary success on
account of his well-planned measures. He exhibited “spectacles” of
celestial chariots, luminous balls of fire, and elephants, representing
the kinds of bliss, which the virtuous enjoyed in heaven. He believed
that these shows would attract people to the path of righteousness. He
himself gave up pleasure-tours, consisting of hunting and other
diversions, and substituted for them “ dharmaja tras” to foster dharma
and a spirit of liberality in’ the country by his precept and personal
example. [Source: “History of Ancient India” by Rama Shankar Tripathi,
Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Ashoka embarked on a programme of benevolent
activities to relieve the distress of man and beast. We have already
referred to his prohibition of sacrificial slaughter, and R. E. I
further says that he gradually eliminated the non-vegetarian items from
the royal menu. All Samajas, involving meat-eating, dancing, music,
etc., were strictly stopped. Similarly, P. E. V. mentions certain
regulations which he prescribed in order to restrict the killing and
mutilation of animals. He gave largess to ascetics, the poor, and the
oppressed; and he employed superior officers (Mukhas) for supervising
his charities as well as those of his queens and the princes. According
to R. E. II, Ashoka instituted “medical treatment” of two kinds — one
for human beings and the other for the lower creation — in his
dominions and in those of his frontier neighbours.
One of the notable events, which took place in the
17th year of Ashoka’s coronation, was the convocation of the third
Buddhist council to resolve the differences between the various sects of
Buddhism. It met at Pataliputra (near present-day Patna) and after
nine months’ deliberations the issues were decided in favour of the
Sthaviras (an early Buddhist school).
Buddhism Spreads Out of India
At the conclusion of the Third Buddhist Council, the
council leader organised and dispatched evangelical missions to distant
lands. For instance, Majjhantika went to Kashmir and Gandhara, Majjhima
led the party to the Himalaya country, Mahadeva was deputed to
Mahisamandala (Mysore), Sona and Uttara to Suvarnabhumi (Burma),
Mahadharmaraksita and Maharaksita were sent to Maharastra and the
Yavana country respectively, and Ashoka’s son Mahendra, who had become a
monk, was sent along with others to Lanka (Ceylon). Subsequently the
Emperor’s daughter, Samghamitra, is said to have taken there a branch
of the sacred Bodhi Tree. The propagation and promotion of Buddhism in
Ashoka’s time must have largely been due to the zeal and perseverance
of these indefatigable missionaries. [Source: “History of Ancient India”
by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
Steven M. Kossak and Edith W. Watts from The
Metropolitan Museum of Art wrote: ““In the first century A.D., the
Kushans, nomadic warriors from Central Asia, conquered the ancient
Gandharan region (which includes parts of modern Pakistan and
Afghanistan) and much of northern India. Different styles of art emerged
from the two Kushan capitals, one in the Peshawar area of Gandhara and
the other at Mathura further southeast in India. The Gandharan style
adapted forms from late Hellenistic and Roman art, perhaps a legacy of
Alexander the Great’s successors in the area, but largely because the
major trade routes from the Roman Empire to India and China passed
through the region, bringing peoples and ideas from the West. [Source:
Steven M. Kossak and Edith W. Watts, The Art of South, and Southeast
Asia, The Metropolitan Museum of Art, New York <>]
“In Andhra, on the southeastern coast of India, the
Ikshvaku kingdom (A.D. 1st– 3rd century) prospered through the exchange
of goods from local ports on the sea routes to Rome. There, as in
Gandhara, Buddhist merchants and devotees financed the building of
stupas decorated with narrative stone reliefs depicting the Buddha in a
distinctive fashion. Andhran Buddhist art influenced the art styles of
Sri Lanka and images of the Buddha in Andhran style have been found in
Thailand, Vietnam, and Indonesia. By the end of this period, Buddhism
was spreading along the silk route to China and later to Korea and
Japan. Along with written accounts of the Buddha’s teachings (called
sutras), monks and merchants carried small portable works of art—mainly
sculptures of Buddhas, bodhisattvas, and shrines—which greatly
influenced early Chinese and Central Asian Buddhist sculpture. <>
The Chinese monk Fa-hsien ventured as far west as India
around A.D. 400 to study Buddhism. He traveled from Xian to the west
overland and cross into India over Himalayan passes and sailed back to
China on route that took him through present-day Indonesia. The the
spread of Buddhism—a peaceful process in itself—periodically met with
hostility. In China, in A.D. 842, the Tang Emperor Wuzong began to
persecute foreign religions. Some 4,600 Buddhist monasteries were
annihilated, priceless works of art were destroyed, and about 260,000
monks and nuns were forced to return to lay life.
Hindu Revival and the Death of Buddhism in India
Khalsi Ashoka rock edict
Centuries after took hold in India Hinduism made a
comeback in India namely at Buddhism’s expense. Vedic traditions were
combined with the worship of a multitude of indigenous gods (seen as
manifestations of Vedic gods), the caste system was reintroduced and
Buddhism gradually disappeared. Before its final decline in India,
Buddhism developed the popular worship of enlightened beings (heavenly
Bodhisattvas), produced a refined architecture (stupas and shrines) at
Sanchi. By the 11th century Buddhist had disappeared from India. . The
Muslim invasions may have played a role in its demise there
The Gupta Empire (A.D. 320 to 647) was marked by the
return of Hinduism as the state religion. The Gupta era us regarded as
the classical period of Hindu art, literature and science.
After Buddhism died out Hinduism returned in the form of a religion
called Brahmanism (named after the caste of Hindu priests). Vedic
traditions were combined with the worship of a multitude of indigenous
gods (seen as manifestations of Vedic gods). The Gupta king was
worshiped as a manifestation of Vishnu, and Buddhism gradually
disappeared. The caste system was reintroduced. Brahmans held great
power and became wealthy landowners, and a great many new-castes were
created, in part to incorporate the large number of foreigners that
moved into the region.
Buddhism all but disappeared from India by the A.D. 6th
century. Attempts to reform Hinduism only led to new sects that still
follow the basic tenets of the Hindu mainstream. During medieval times,
when Hinduism was influenced and threatened by Islam and Christianity,
there was a movement toward monotheism and away from idolatry and the
caste system. The cults of Rama and Vishnu grew in the 16th century out
of this movement, with both deities being regarded as supreme gods. The
Krishna cult, known for its devotional chants and song meetings,
highlighted Krishna’s erotic adventures as a metaphor for the
relationship between mankind and God. [ World Religions edited by
Geoffrey Parrinder, Facts on File Publications, New York]
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Newsweek, Reuters, AP, AFP, Wall Street Journal, The Atlantic Monthly,
The Economist, Foreign Policy, Wikipedia, BBC, CNN, and various books,
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Among
the most distinct changes in the Sasana, as the flower of the Sasana
evolved from its early stages, was an increasing demand for sunlight, an
enhancement of the first Gem and Refuge. The attitude toward the Buddha
and the concept of buddhahood experienced embellishment and elaboration
in almost all of Asia, and would in turn trigger further doctrinal
changes. I speculate that the primary driving force was the seemingly
universal human proclivity of latching onto objects of veneration and
making them bigger than life, as is found in most of the world’s
religions and in modern celebrity worship. Yet, although the Buddha Gem
grew, its basic function remained the same.
We
have seen that the Buddha endorsed, during his life, veneration of
himself, of his qualities, of the example of his life and Awakening and
of his teachings. The function of such veneration is inspiration, the
opening of hearts to his influence. The practice of veneration of the
Buddha was initially defined in terms of quite modest conventional
cultural means of respect, through recitation of the qualities of the
Buddha, through pilgrimage to the four sites associated with his life,
through the distribution of his relics among various lay communities for
future veneration.
The
Buddha recognized that he had attained rare qualities and put himself
forward as someone to emulate, not as a deity or a messenger of God, but
as an Awakened human. To appreciate his clarity about this, it should
be borne in mind that in India people rather casually attributed
divinity to that which is venerated: to brahmins, to famous ascetics, to
cows, sometimes to trees and tothe fires in people’s hearths,62 but the
Buddha never claimed this honor for himself. Nonetheless he would
frequently have been naïvely regarded in his culture as divine during
his life and have been accorded the supernatural powers that are, in
fact, mentioned in the early discourses, powers like jumping up and
touching the sun.63
The
physical mainstay of veneration from the earliest days is anjali, a
ubiquitous expression of respect or greeting in Indian culture often
taking the form of prostrations, applied from earliest times to venerate
the living Buddha and also the Sangha. Remarkably, this Indian gesture
was carried into every land I am aware of in which Buddhism has taken
root. No culture seems to have chosen either to abandon it according to
local custom, nor to substitute for it an indigenous expression, such as
a wave, a salute, a nod or a hearty hand clasp. Its adoption in
Christian prayer speaks faintly of some not yet fully understood
instance of ancient cross-breeding in distant lands.64
An
early enhancement of this practice of veneration concerns the burial
mounds (stupas), used to inter the Buddha’s relics after his death and
implicitly authorized, as we saw in Chapter 3, for the laity before his
death. These became a primary symbol of the Buddha and were venerated as
such in the early centuries and became a particular hallmark of the
Dharmaguptaka sect, to the extent of infiltration into monastic
practice: That sect’s monastic code includes many rules for proper
behavior around stupas. This practice was further encouraged by Emperor
Ashoka when he reportedly redistributed the original relics to thousands
of locations throughout his empire. Stupas of increasingly imposing
design and size were constructed, sometimes even by embedding an older
stupa within a newer, to produce the cetiyas of South Asia and
eventually the pagodas of East Asia. Along with the proliferation of
stupas came an endorsed means of increasing the availability of relics
through creating replicas that “count as” genuine relics of the Buddha,
and of supplementing these with relics of conveniently deceased
arahants.
Starting
in the first century BCE, statuary representations of the Buddha in
South Asia, but with possibly Greek roots, gave a more personal and
portable object toward which to direct one’s veneration for the First
Gem. Such statues are striking in their aura of inspiring calm, leading
one to experience what it might have been like to sit in the presence of
the living Buddha. As if personally to enact befriending the Buddha,
adherents began to make offerings to these statues of light, water,
incense, flowers and/or food, then to bow to such statues, a practice
that would ruffle the feathers of early European explorers to no end,
who would see in it idol worship of graven images pure and simple. A
further step in the long process of elaboration was reached in the
actual attribution of miraculous properties, such as the bringing
protection or good fortune, to the Buddha statue, to the stupa/pagoda or
to the relics. It is common among Burmese Buddhists today, for
instance, to attribute such properties to the “power of the Buddha” that
inheres in such an object once it is properly consecrated by monks so
as to “count as” the Buddha.
Beginning
apparently in the early Mahasanghika sect, then in the Sarvastivadin
sect and taking off among the Mahayanists, the Buddha himself became
larger than life. The Jataka stories from the centuries after the death
of the Buddha traced his previous lives as a bodhisattva, one who has
vowed to become a buddha in a future life. The view arose of the Buddha
living out a prearranged mission on earth, through an early vow to
someday become a buddha. It was said that he was born in his final life
with the marks of a great man, such as webbed toes and fingers, and that
he was in fact stepping into the footprints of buddhas who preceded
him, who realized the same things and who taught the same Dharma.
In
an influential Mahayana sutra the Buddha is presented as a cosmic being
who had came to earth as a kind of cosmic ruse to instruct mankind in
the form of a man:
“In
all the worlds the heavenly and human beings and asuras all believe
that the present Shakyamuni Buddha, after leaving the palace of the
Shakyas, seated himself in the place of practice not far from the city
of Gaya and there attained anuttara-samyak-sambodhi [complete perfect
Awakening]. But good men, it has been immeasurable, boundless hundreds,
thousands, ten thousands, millions of nayutas of kalpas since I in fact
attained Buddhahood.”65
In
fact, he has been teaching and training disciples, bodhisattvas, for
many eons and continues doing so presently, only pretending to be born
and die as a human for a brief period.66 The discerning reader will have
surmised that the person of the Buddha is becoming step by step more
exalted.
With
his new level of exaltation came a greater level of Awakening, now
qualitatively different from that of the mere arahants. In the Mahayana
movement bodhisattvas became those who like the Buddha in his previous
lives aspired to buddhahood rather than to mere arahantship. Such
bodhisattvas began to appear and sometimes reappear as major characters
in the Mahayana sutras, each typically embodying one particular
outstanding character trait or another, for instance, Avalokiteshvara of
many arms to represent compassion, Manjushri wielding a sword to cut
through delusion to represent wisdom, Samantabhadra atop his multitusked
elephant to represent virtuous action, and Maitreya with an appointment
to become the next Buddha on earth. The Buddha now gained companions
with whom to share altars and pagodas; sometimes these companions even
displaced him in the zeal of adherents. In China Avalokiteshvara became
Guan Yin, a female figure, and Maitreya was identified with an
historical chubby monk and became the Happy Buddha (-to-be). In Tibet,
Avalokiteshvara came to be re-garded as the person of the Dalai Lama,
returning life after life.
Many
buddhas were envisioned of similar disposition to ours, dispersed over
many realms throughout the universe. Once the Shakyamuni Buddha became
disassociated from his human embodiment, then it seemed that one exalted
buddha could pretty much be swapped with another. In Chinese Pure Land
the role of Shakyamuni was largely assumed by Amitabha Buddha, the chief
resident of a non-earthly realm (the Pure Land), who makes space for
those on earth who aspire to join him in their next life. Meanwhile back
on earth, monks were apparently living rightly because the world did
not lack for Awakened ones, but in the Mahayana lands these were often
referred to as buddhas in their own right rather than simply as
arahants.
It
should be noted that although veneration of the Buddha Gem took on
radical new forms, some of which are capable, for various reasons, of
raising skeptical modern eyebrows two by two, the original function of
this veneration seems seldom to have been violated, and may often have
been enhanced. The function of such veneration is inspiration, the
opening of hearts to the influence of the Buddha (or a reasonable
surrogate).
Triple Gem of Buddhism Explained | Buddhism Basics Episode 01
Buddhism Insider
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This
video explains Triple gems of Buddhism and exactly this is a starter
video for Buddhism. If you need to get started learning Buddhism this is
the best video. Understanding the Triple Gem of Buddhism will help you
to build a good foundation for learning Buddhism.
Which are
1. Buddha
2. Damma
3. Sangha
We take concepts from Theravada Buddhism books. We guarantee that we deliver concepts 100% accurately.
In this channel, we will educate the people who have the willingness to learn Buddhism.
Disclaimer:
This channel is not governed by any Governmental organization,
Non-governmental organization. The purpose of this channel is to create
correct awareness about Theravada Buddhism.
Also, we never try to change people’s religions. We educate people about Lord Buddha’s Teachings to make a better world.
We
respect the Buddhist Monks, Buddhist Nuns, Buddhist Laymen, Buddhist
Laywomen who have put a tremendous effort into preserving the Lord
Budda’s teachings for more than 2500 years.
Innovations
once introduced into individual traditions often spread laterally from
one tradition to another, much as a dance craze or a disease, such as
the Jitterbug, the Macarena or the Spanish flu, readily jumps over
national borders. The Jataka tales, stories of the previous lives of the
Buddha, originated (with a couple of exceptions) in the centuries after
the Buddha, at least partially under the cross-breeding influence of
non-Buddhist traditions, waltzing through Buddhist traditions so widely
that they can be regarded as part of the common heritage of all of
Buddhism. The parallel development of various Abhidharmas are indicative
of a form of cross-fertilization, a kind of Buddhist Foxtrot, that also
encompassed schools of Brahmanism, particularly by the second century
BCE the highly categorialVaiśeṣika school, andprobably came under the
influence of the early Indian grammarians.57
Similarly,
the Mahayana Jitterbug spread readily from one pre-Mahayana sect to
another, as most scholars now agree. As a result, within a single
Sarvastivada or even early Theravada monastery some monks would take to
this new craze and others would not. This apparently entailed little
discord, since the Vinaya, historically much less susceptible to the
effects of cross- fertilization or evolution than the Dharma, tended to
ensure harmonious relations within sanghas. However, the incipient craze
may have been nipped in the bud in Sri Lanka through the intervention
of King Voharikatissa in the early third century.58 But throughout much
of the Buddhist world this was a craze that was here to stay and
gradually some devotees began to self-identify as Mahayanists, even
though a self-identified Mahayana monastery would not exist in India
until relatively late, and the earliest inscriptions that make use of
the word “Mahayana” date from the sixth century CE.
With
the Mahayana movement and with the rise of scholarship at large
monastic institutions, Sanskrit by default became the common language of
Buddhism in northern India in support of a broader dissemination and
livelier interchange of ideas. Meanwhile the southern lands of Sri Lanka
and adjacent areas of Southern India, somewhat isolated removed from
this rich intellectual world of Northern India geographically and
linguistically, had fewer opportunities for cross-fertilization.
As
China seems to have fallen heir to much of what was published in
Northern India in the first millennium CE, the Chinese took a particular
selective interest in the Mahayana teachings and much of the
philosophical thought that continued to flow out of the Indian
universities. Due to the tenuous communication between India and China,
Chinese Buddhists, anxious to gain access to additional Buddhist texts,
dispatched a series of pilgrims, fifty-four that we know about between
the third and the eleventh century, to make the perilous journey over
the Silk Road back into India to learn Indian languages, to acquire
texts and to have a look around.61 In China major translation projects
were set up to make these texts accessible, often headed by Indian or
Central Asian scholar-monks who had ventured into Chinese territory.
hybrids
of Buddhism, Taoism and Confucianism, with Confucianism dictating
ethical norms, with Taoism harmonizing and naturalizing and with
Buddhism working on mental cultivation. Ch’an/Zen, for instance,
exhibits all three influences. From China a Sinicized Buddhism would
penetrate the remaining chopstick-wielding world: Korea, Japan and
Vietnam.
What
of the fragile flower that once thrived on the slopes of the lush
Ganges Valley in ancient times? How have its descendants fared in the
thin soil on the Steppes of Central Asia? Have they endured the harsh
winters of northern China or Mongolia? Do they still blossom as
brightly? Or has the whirlwind of Buddhist history scattered their
petals and uprooted them? Has the Sasana survived in its full integrity
and authenticity?
#SMB BUDDHA SASANA# MAGHAPUJA#
SMB BUDDHA SASANA JAYA BUNENG BLITAR
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#SMB BUDDHA SASANA#VIHARA BUDDHA SASANA JAYA#BLITAR#
Retired as Senior Manager from
Aircraft Research and Design Center (ARDC) HAL (Hindustan Aeronautics
Ltd. Bengaluru, India. Designed 100 seat aircraft using Integrated
Product Development concept. Earlier worked in all the four line
services. repaired, serviced and overhauled all instruments of aircraft.
With such an experience wish to be part of all activities of NASA
including the Moon, Saturn and MARS landing.
The
Mars Helicopter, Ingenuity, is a technology demonstration to test
powered flight on another world for the first time. It hitched a ride to
Mars on the Perseverance rover.
Once the rover reaches a suitable “helipad” location, it will release
Ingenuity to perform a series of test flights over a 30-Martian-day
experimental window beginning in early April.
For the first
flight, the helicopter will take off a few feet from the ground, hover
in the air for about 20 to 30 seconds, and land. That will be a major
milestone: the very first powered flight in the extremely thin
atmosphere of Mars. After that, the team will attempt additional
experimental flights of incrementally farther distance and greater
altitude. After the helicopter completes its technology demonstration,
Perseverance will continue its scientific mission.
Watch Online
Tune in on Monday, April 12 at 12:30 a.m. PDT / 3:30 a.m. EDT
Live Broadcast: Mars Helicopter First Test Flight Results
A livestream confirming Ingenuity’s first flight is targeted to begin
around 3:30 a.m. EDT Monday, April 12, on NASA Television.
Ashoka
was the third ruler of the illustrious Maurya dynasty and was one of
the most powerful kings of the Indian subcontinent in ancient times. His
reign between 273 BC and 232 B.C. was one of the most prosperous
periods in the history of India. Ashoka’s empire consisted most of
India, South Asia and beyond, stretching from present day Afghanistan
and parts of Persia in the west, to Bengal and Assam in the east, and
Mysore in the south. Buddhist literature document Ashoka as a cruel and
ruthless monarch who underwent a change of heart after experiencing a
particularly gruesome war, the Battle of Kalinga. After the war, he
embraced Buddhism and dedicated his life towards dissemination of the
tenets of the religion. He became a benevolent king, driving his
administration to make a just and bountiful environment for his
subjects. Owing to his benevolent nature as a ruler, he was given the
title ‘Devanampriya Priyadarshi’. Ashoka and his glorious rule is
associated with one of the most prosperous time in the history of India
and as a tribute to his non-partisan philosophies, the Dharma Chakra
adorning the Ashok stambh has been made a part of the Indian National
Flag. The emblem of the Republic of India has been adapted from the Lion
Capital of Ashoka.
Early Life
Ashoka
was born to Mauryan King Bindusara and his queen Devi Dharma in 304
B.C. He was the grandson of the great Chandragupta Maurya, the founder
emperor of the Maurya Dynasty. Dharma (alternatively known as
Subhadrangi or Janapadkalyani) was the daughter of a Brahmin priest from
the kindom of Champa, and was assigned relatively low position in the
royal household owing to politics therein. By virtue of his mother’s
position, Ashoka also received a low position among the princes. He had
only one younger sibling, Vithashoka, but, several elder half-brothers.
Right from his childhood days Ashoka showed great promise in the field
of weaponry skills as well as academics. Ashoka’s father Bindusara,
impressed with his skill and knowledge, appointed him as the Governer of
Avanti. Here he met and married Devi, the daughter of a tradesman from
Vidisha. Ashoka and Devi had two children, son Mahendra and daughter
Sanghamitra.
Asoka
quickly grew into an excellent warrior general and an astute statesman.
His command on the Mauryan army started growing day by day. Ashoka’s
elder brothers became jealous of him and they assumed him being favoured
by King Bindusara as his successor to the throne. King Bindusara’s
eldest son Sushima convinced his father to send Ashoka far away from the
capital city of Pataliputra to Takshashila province. The excuse given
was to subdue a revolt by the citizens of Takshashila. However, the
moment Ashoka reached the province, the militias welcomed him with open
arms and the uprising came to an end without any fight. This particular
success of Asoka made his elder brothers, especially Susima, more
insecure.
Accession to the Throne
Susima
started inciting Bindusara against Ashoka, who was then sent into exile
by the emperor. Ashoka went to Kalinga, where he met a fisherwoman
named Kaurwaki. He fell in love with her and later, made Kaurwaki his
second or third wife. Soon, the province of Ujjain started witnessing a
violent uprising. Emperor Bindusara called back Ashoka from exile and
sent him to Ujjain. The prince was injured in the ensuing battle and was
treated by Buddhist monks and nuns. It was in Ujjain that Asoka first
came to know about the life and teachings of Buddha.
In
the following year, Bindusura became seriously ill and was literally on
his deathbed. Sushima was nominated successor by the king but his
autocratic nature made him unfavourable among the ministers. A group of
ministers, led by Radhagupta, called upon Ashoka to assume the crown.
Following Bindusara’s death in 272 B.C., Ashoka attacked Pataliputra,
defeated and killed all his brothers, including Sushima. Among all his
brothers he only spared his younger brother Vithashoka. His coronation
took place four years after his ascent to throne. Buddhist literatures
describe Ashoka as a cruel, ruthless and bad-tempered ruler. He was
named ‘Chanda’ Ashoka meaning Ashoka the Terrible, due to his
disposition at that time. He was attributed with building Ashoka’s Hell,
a torture chamber manned by an executioner to punish offenders.
After
he became the empperor, Ashoka launched brutal assaults to expand his
empire, which lasted for around eight years. Although the Maurya Empire
that he inherited was quite sizable, he expanded the borders
exponentially. His kingdom stretched from Iran-Afghanistan borders in
the West to Burma in the east. He annexed the whole of Southern India
except Ceylon (modern day Sri Lanka). The only kingdom outside his grasp
was Kalinga which is the modern day Orissa.
The Battle of Kalinga and Submission to Buddhism
Ashoka
launched an assault to conquer Kalinga during 265 B.C. and the battle
of Kalinga became a turning point in his life. Ashoka personally led the
conquest and secured victory. On his orders, the whole of province was
plundered, cities were destroyed and thousands of people were killed.
The
morning after the victory he went out to survey the states of things
and encountered nothing except burnt houses and scattered corpses.
Having brought face to face with the consequences of war, for the first
time he felt overwhelmed with the brutality of his actions. He saw
flashes of the destruction that his conquest had wrought even after
returning to Pataliputra. He experienced an utter crisis of faith during
this period and sought penance for his past deeds. He vowed never to
practice violence again and devoted himself completely to Buddhism. He
followed the directives of Brahmin Buddhist gurus Radhaswami and
Manjushri and started propagating Buddhist principles throughout his
kingdom. Thus Chandashoka morphed into Dharmashoka or the pious Ashoka.
Administration of Ashoka
The
administration of Ashoka after his spiritual transformation was focused
solely on the well-being of his subjects. The emperor was at the helm
of the administration following the established model put forward by
Mauryan Kings before Ashoka. He was closely assisted in his
administrative duties by his younger brother, Vithashoka and a group of
trusted ministers, whom Ashoka consulted before adopting any new
administrative policy. The most important members of this advisory
council included the Yuvaraj (Crown Prince), the Mahamantri (Prime
Minister), the Senapati (general), and the Purohita (priest). Asoka’s
reign saw introduction of a large number of benevolent policies as
compared to his predecessors. He adopted a paternalistic view on
administration and proclaimed “All men are my Children”, as evident from
the Kalinga edict. He also expressed his indebtedness to his subjects
for bestowing with their love and respect, and that he considered it his
duty to serve for their greater good.
His
kingdom was divided into Pradesha or provinces which were subdivided
into Vishyas or subdivisions and Janapadas, which were further
subdivided into villages.The five chief provinces under Ashoka’s reign
were the Uttarapatha(Northern Province) with its capital at Taxila;
Avantiratha (western province) with its headquarters at Ujjain;
Prachyapatha (eastern province) with its centre at Toshali and the
Dakshinapatha (southern province) with its capital as Suvarnagiri. The
central province, Magadha with its capital at Pataliputra was the
administrative centre of the empire. Each province was granted partial
autonomy at the hand of a crown prince who was responsible for
controlling the overall law enforcement, but the emperor himself
retained much of the financial and administrative controls. These
provincial heads were altered from time to time to prevent any one of
them exerting power over a long period of time. He appointed several
Pativedakas or reporters, who would report to him the general and public
affairs, leading the king to take necessary steps.
Although
Ashoka built his empire on the principles of non-violence, he followed
the instructions outlined in the Arthashastra for the characters of the
Perfect King. He introduced legal reforms like Danda Samahara and
Vyavahara Samahara, clearly pointing out to his subjects the way of life
that is to be led by them. The overall judicial and administration were
overseen by Amatyas or civil servants whose functions were clearly
delineated by the Emperor. The Akshapataladhyaksha was in charge of
currency and accounts of the entire administration. The Akaradhyaksha
was in-charge of mining and other metallurgical endeavours. The
Sulkadhyaksa was in charge of collecting the taxes. The Panyadhyaksha
was controller of commerce. The Sitadhyaksha was in charge of
agriculture. The emperor employed a network of spies who offered him
tactical advantages in diplomatic matters. The administration conducted
regular census along with other information as caste and occupation.
Religious Policy: Ashoka’s Dhamma
Ashoka
made Buddhism the state religion around 260 B.C. He was perhaps the
first emperor in history of India who tried to establish a Buddhist
polity by implementing the Dasa Raja Dharma or the ten precepts outlined
by Lord Buddha himself as the duty of a perfect ruler. They are
enumerated as:
1.To be liberal and avoid selfishness
2. To maintain a high moral character
3. To be prepared to sacrifice one’s own pleasure for the well-being of the subjects
4. To be honest and maintain absolute integrity
5. To be kind and gentle
6. To lead a simple life for the subjects to emulate
7. To be free from hatred of any kind
8. To exercise non-violence
9. To practice patience
10. To respect public opinion to promote peace and harmony
Based
on these 10 principles preached by Lord Buddha, Ashoka dictated the
practice of Dharma that became the backbone of his philanthropic and
tolerant administration. Dharma was neither a new religion nor a new
political philosophy. It was a way of life, outlined in a code of
conduct and a set of principles that he encouraged his subjects to adopt
to lead a peaceful and prosperous life. He undertook the propagation of
these philosophies through publication of 14 edicts that he spread out
throughout his empire.
Ashoka’s Edicts:
1. No living being were to be slaughtered or sacrificed.
2. Medical care for human as well as animals throughout his Empire
3. Monks to tour the empire every five years teaching the principles of dharma to the common people.
4. One should always respect one’s parents, priests and monks
5. Prisoners to be treated humanely
6.
He encouraged his subjects to report to him their concerns regarding
the welfare of the administration at all times no matter where he is or
what he is doing.
7. He welcomed all religions as they desire self-control and purity of heart.
8. He encouraged his subjects to give to monks, Brahmans and to the needy.
9.
Reverence for the dharma and a proper attitude towards teachers was
considered better than marriage or other worldly celebrations, by the
Emperor.
10. Emperor surmised that glory and fame count for nothing if people do not respect the dharma.
11. He considered giving the dharma to others is the best gift anyone can have.
12.
Whoever praises his own religion, due to excessive devotion, and
condemns others with the thought “Let me glorify my own religion,” only
harms his own religion. Therefore contact (between religions) is good.
13.
Ashoka preached that conquest by the dhamma is superior to conquest by
force but if conquest by force is carried out, it should be ‘forbearance
and light punishment’.
14. The 14 edicts were written so that people might act in accordance with them.
He got these 14 edicts engraved in stone pillars and slabs and had them placed at strategic places around his kingdom.
Role in Dissemination of Buddhism
Throughout
his life, ‘Asoka the Great’ followed the policy of non-violence or
ahimsa. Even the slaughter or mutilation of animals was abolished in his
kingdom. He promoted the concept of vegetarianism. The caste system
ceased to exist in his eyes and he treated all his subjects as equals.
At the same time, each and every person was given the rights to freedom,
tolerance, and equality.
The
third council of Buddhism was held under the patronage of Emperor
Ashoka. He also supported the Vibhajjavada sub-school of the
Sthaviravada sect, now known as the Pali Theravada.
He
sent missionaries to far of places to propagate the ideals of Buddhism
and inspire people to live by the teachings of Lord Buddha. He even
engaged members of the royal family, including his son and daughter,
Mahendra and Sanghamitra, to carry out duties of Buddhist missionaries.
His missionaries went to the below mentioned places - Seleucid Empire
(Middle Asia), Egypt, Macedonia, Cyrene (Libya), and Epirus (Greece and
Albania). He also sent dignitaries all over his empire to propagate his
ideals of Dhamma based on Buddhist philosophy. Some of these are listed
as follows:
Kashmir - Gandhara Majjhantika
Mahisamandala (Mysore) - Mahadeva
Vanavasi (Tamil Nadu) - Rakkhita
Aparantaka (Gujarat and Sindh) - Yona Dhammarakkhita
Maharattha (Maharashtra) - Mahadhammarakkhita
“Country of the Yona” (Bactria/ Seleucid Empire) - Maharakkhita
Himavanta (Nepal) - Majjhima
Suvannabhumi (Thailand/ Myanmar) - Sona and Uttara
Lankadipa (Sri Lanka) - Mahamahinda
Demise
After
ruling over the Indian subcontinent for a period of approximately 40
years, the Great Emperor Asoka left for the holy abode in 232 BC. After
his death, his empire lasted just fifty more years.
Ashoka’s Legacy
Buddhist
Emperor Asoka built thousands of Stupas and Viharas for Buddhist
followers. One of his stupas, the Great Sanchi Stupa, has been declared
as a World Heritage Site by UNECSO. The Ashoka Pillar at Sarnath has a
four-lion capital, which was later adopted as the national emblem of the
modern Indian republic.
The Third Century BC was a notoriously violent time, filled with titanic clashes and amazing personalities. Alexander’s conquests gave way to a period of constant warfare amongst his Seleucid, Ptolemaic and Antigonid successors, while the rising Roman juggernaut began a series of conquests to unite the Italian Peninsula, and fought its Carthaginian Rival, paving the way for future dominance. India during this period was also experiencing revolutionary change, which culminated in the rise of the Mauryan Empire and the reign of Ashoka the Great.
Emperor Ashoka the Great (sometimes spelt Aśoka) lived from 304 to 232 BCE and was the third ruler of the Indian Mauryan Empire, the largest ever in the Indian subcontinent and one of the world’s largest empires at its time. He ruled form 268 BCE to 232 BCE and became a model of kingship in the Buddhist tradition. Under Ashoka India had an estimated population of 30 million, much higher than any of the contemporary Hellenistic kingdoms.
The Edict Project by TM Krishna, in collaboration with Ashoka University
Through this project, we hope to reimagine Ashoka’s edicts in musical form. The project aims at creating vibrant academic, socio-political and aesthetic conversations around the edicts.
What are Ashoka’s Edicts?
Ashoka, Emperor of the Mauryan empire, reigned from 268 BCE to 232 BCE. As with his father Bindusara (often conflated with Bimbasara) and grandfather Chandragupta, he believed in expanding, consolidating and ruling his empire centred around Pataliputra (modern Patna) through the traditional means of imperial kingship. After the violent annexing of Kalinga, King Ashoka underwent a transformation and dharma became the pivot of his royal policy and personal belief. He disseminated these ideas through a novel medium: a series of inscriptions incised on natural rock-faces and on pillars. These are to be seen across India from ‘up-north’ to ‘down-south’, and also in modern-day Bangladesh, Nepal, Pakistan and Afghanistan. Known as ‘Edicts’, the inscriptions are, in the central and eastern parts of India, in Prakrit using the Brahmi script and in the north-west, In Kharoshthi, Greek and Aramaic.
The edicts are addressed to his subjects who, he says in his edict in Kalinga, are to him as his own children.
Why Ashoka’s Edicts?
Ashoka’s edicts are simple, brief, personal. And yet are profound, abiding and universal. They have been translated, published, quoted as signals of the soul. Sung in the original Prakrit in a garland of raga-s drawn from the Karnatik tradition, with their meaning given in English sub-titles, they now carry the philosopher-emperor’s vision of a humane society into the realm of the arts.
The first set of 4 edicts taken from different locations have been set to music and shared on October 14th, the day Babasaheb Ambedkar embraced Buddhism.
The project was launched on the day B.R. Ambedkar embraced Buddhism
Renowned Carnatic musician T.M. Krishna had his hands full these past few months digging into the works of Emperor Ashoka.
Wednesday saw the online premier of the first part of his Edict Project, in association with Ashoka University, where he set to tune four edicts of Emperor Ashoka to the ragas — Kapi, Shubhapanthuvarali, Mohanam and Desh.
“All my people are my children. I yearn for their welfare, why,” goes the meaning of the first song that begins Munise Paja, which Mr. Krishna sings to the accompaniment of just his tambura.
“The songs were recorded during the lockdown so there were no instruments, just my tambura. Through the Edict Project, I hope to re-imagine the emperor’s edicts in a musical format. To my knowledge, this is the first time they are being sung. I have rendered four edicts in a raga-tala-malika composition,” he said.
“The underlying message in all of Ashoka’s edicts is love and compassion. Ashoka himself symbolises the possibility of transformation. A person who believed in expanding, consolidating and ruling his empire through violence and war changed into one who made an ethical order the governing principle of his empire and personal life. Our world today is filled with hate, anger, bigotry and polarisation. In this context, the words of Ashoka are precious. We need to rediscover and re-imagine them, and let them inspire us to look within as individuals and communities. Ashoka’s words are connected to the inner spirit of our Constitution and how we need to envision governance,” he said.
The project was launched on the day B.R. Ambedkar, the father of the Indian Constitution, embraced Buddhism.
The introductory text to the video, which is available on YouTube, Facebook and Instagram, is by former West Bengal Governor Gopalkrishna Gandhi.
The research for the project was conducted by Shravasti Dhammika, and the sound and visuals were done by Ritvik Raja.
Collaborative effort: The singer, in association with Ashoka University, recorded the songs for the Edict Project.
Collaborative effort: The singer, in association with Ashoka University, recorded the songs for the Edict Project. | Photo Credit: Special Arrangement
Friends https://www.youtube.com/watch?v=W1f0SOYZCUI Buddhadasa- A humble servant at the lotus feet of the Lord Buddha MAHABODHI MEDIA 95 subscribers This
is a story of a great man, who dedicated his life at the lotus feet of
the Lord Buddha. Who out of profound compassion devoted his entire life
for the welfare and happiness of mankind- Bahujana hitaya Bahujana
sukhaya! Bada bhanteji’s life has been like the lotus flower that
grows in the muddy pond but still remains unsoiled and blooms when the
sun arises. Let us pay homage to our respected and beloved Bada Bhante.
Let us carry forward his teachings and let us emulate his dedication.
The best way to do so is to follow the Buddha’s path as he did. Bada
Bhanteji would often say, if there is any honor which can be considered
as highest, then it is to be Buddhadasa – Humble servant at the lotus
feet of the Buddha. May the blessings of Bada bhanteji be upon us all! https://mahabodhi.info/the-founder/ https://en.wikipedia.org/wiki/Acharya_Buddharakkhita Acharya Buddharakkhita https://www.localprayers.com/…/Maha-Bodhi-Society%2C…. Acharya
Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who
established the Maha Bodhi Society of Bangalore and its sister bodies.
He was born in Imphal, Manipur, in 1922. In 1942, he took part in the
Quit India Movement. He joined the Indian defence services after his
graduation from the Institute of Engineering Technology, Calcutta. He
participated in World War II, after which he resigned to find truth and
freedom. He became a monk in 1948. He travelled all over India and also
taught in Sri Lanka and Burma. Finally he established the Maha Bodhi
Society in Bangalore to propagate Buddhism. In 1952, Moonasinghe,
niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known
Buddhist in Bangalore, known to the Maharaja donated him a land for Maha
Bodhi Society. He also established schools, hostels, hospitals and
an artificial limb centre for the society. He had written 150 books and
published two periodicals. He was honored with Abhidhaja Aggamaha
Saddhammajotika award by the Myanmar government. He died at Maha Bodhi Society, Bangalore, on 23 September 2013 https://mahabodhi.info/the-founder/ ABOUT US THE FOUNDER Late Venerable Dr. Acharya Buddharakkhita, founded the Maha Bodhi Society in Bangalore in 1956 Venerable
Acharya Buddharakkhita, founder-President of Maha Bodhi Society,
Bangalore and its sister organizations was born in the eastern state of
Manipur in India. He was born on March 12, 1922, Phalguna Purnima day,
in Imphal. He was a bright student graduated from the Institute of
Engineering Technology, Calcutta (Kolkata) in Automobile Engineering. He
joined Government of India Defense Ordinance. The job took him to
Malaysia, Singapore and various other places during the Second World
War. He saw the destruction of life and property and misery that the war
brought in the lives of people, which led him to turn towards
spirituality. He resigned his job and left his home in search of truth
and freedom. For some years he traveled through the length and breadth
of India and studied Indian religions in various institutions. In
1949 he took ordination as a Buddhist monk under the most Venerable
Chandamani Mahathera, Abbot of Maha Parinibbana Vihara, Kushinara, U.P.
He then studied Vinaya, Sutta, Abhidhamma and Pali in Sri Lanka and
Burma and practiced meditation under the most eminent master like Mahasi
Sayadaw. He was a member of the editorial board of the Chattha
Sangayana – the Sixth Buddhist Synod held in Rangoon, which brought out a
complete edition of the Pali canon. He taught Buddhology at the
Nalanda Pali Postgraduate Institute, Bihar. In order to spread the
teachings of the Buddha in his own quite way he resigned the job. A
great offering came his way in 1956, when a piece of land was donated to
him by Maha Upasika Mrs. Bianca Moonasinghe, a niece of Ven. Anagarika
Dhammapala. This land was earlier granted by Shri Nalvadi Krishnaraj
Wodeyar, the Maharaja of Mysore way back in 1939-40, for the purpose of
building a Buddhist center in Bangalore. Thus the Maha Bodhi Society,
Bangalore was founded in 1956. Since then he has been active in
conducting weekly discourses on Buddhism, writing articles and books,
creating awareness among the people of Karnataka and India about
Buddhism. He extended his activities to other countries of the world to
disseminate the noble teachings of the Buddha. His compassion
prompted him to undertake many projects to alleviate suffering of
people, like building medical centers, monastic institutes, residential
schools in different parts of India for the displaced and poor children. From
his early days he was running Mahabodhi Sangharama – a bhikkhu training
center. Many eminent monks got trained under him. In 2001 seeing the
urgent need of training good monks in India, he started MAHABODHI
MONASTIC INSTITUTE, BANGALORE, on the auspicious day of 2545th Buddha
Jayanti Celebrations. Today the institute has the strength of 350 monks
from different parts of India who are getting monastic training in
Bengaluru and other campuses. FOLLOWING ARE THE DETAILS OF OUR FOUNDER: Name: Venerable Dr. Acharya Buddharakkhita Monastery: Maha Bodhi Society, 14, Kalidasa Road, Gandhinagar, Bengaluru – 560009, India Date of Birth Holi Phalguna Purnima 1922 (12-03-1922) Date of Place Imphal, Manipur, India Parents’ Name Father – Late Sri Vishnupada Bandopadhyaya Mother - Late Smt. Sailavaladevi Bandopadhyaya Life of Renunciation Undertook formal renunciation life on 15-8-1947 ORDINATION AS Buddhist monk (12-05-1949)
Ordination as Buddhist Monk took place on the Vesakha full moon day of
1949 (12-05-1949) at Kushinagar under the Most Venerable Chandamani
Mahathera. Went to Sri Lanka for studies and got higher Bhikkhu
ordination at Sri Maha Vihara, Nureliya, Sri Lanka in Udarata Amarapura
Nikaya. BUDDHIST STUDIES IN CEYLON, 1948-51, Teachers: 1- Venerable Nyanatiloka Maha Thera (Pali and Sutta Acharya), 2- Venerable Widurupola Piyatissa Maha Nayaka thera (Vinaya Acharya) 3- Venerable Rerukane Chandavimala Maha Nayaka thera (Abhiddhamma and Vinaya Acharya) BUDDHIST STUDIES IN BUR MA, 1951-54, Teachers: 1- Venerable Mahasi Sayadaw (Vipassana meditation Acharya) 2- Venerable U.Narada, Mula Patthana Sayadaw (Abhidhamma Psychology, Patthana) 3- Venerable U Sobhita Yamaka Sayadaw, Visuddharama, Mandalay, (Abhidhamma Acharya) 1952-54 Joined the Chatthasangayana Editorial Board of the Union Buddha Sasana Council as Pativisodhaka, assistant editor 1954-56, Lectures:
Taught Abhidhamma at Nalanda Post Graduate Institute at Nalanda, Bihar.
He also helped in editing the Nava Nalanda Tipitaka project. He taught
at World University California since 1980 to 1998. He taught at Fo Kuang
Shan University in Taiwan in 1992 for a semester. He has been giving
regular talks at Maha Bodhi Society, Bangalore every Sunday since 1956.
He also taught at Cambridge and Oxford universities, in Japan,
Singapore, Sri Lanka, Burma. Titles 1- Conferred “ACHARYA” title by Udarata Amarapura Nikaya, Sri Lanka in 1951.
2- Ven. Acharya Buddharakkhita is like a shining pole star in the
Dhamma horizon, having contributed in abundance in the spiritual field.
Recognizing his lifetime dedicated service to the Buddha Sasana the
Government of Myanmar has conferred on him the highest title of the
country “Abhidhaja Aggamaha Saddhamma Jotika” and honored him. Several
titles and honors have come to him which he says are nothing but humble
flowers at the lotus feet of the Buddha. 3- On the special date
of 11-11-11, full moon day, the Tumkur University honored him with
Doctor of Literature for his contributions to Buddhist literature and
lifetime selfless service. 4- On 13-5-2012 the Mahachulalongkornrajavidyalaya University, Bangkok, Thailand, honoured him with Doctor of Pali Language. Titles 1- Conferred “ACHARYA” title by Udarata Amarapura Nikaya, Sri Lanka in 1951.
2- Ven. Acharya Buddharakkhita is like a shining pole star in the
Dhamma horizon, having contributed in abundance in the spiritual field.
Recognizing his lifetime dedicated service to the Buddha Sasana the
Government of Myanmar has conferred on him the highest title of the
country “Abhidhaja Aggamaha Saddhamma Jotika” and honored him. Several
titles and honors have come to him which he says are nothing but humble
flowers at the lotus feet of the Buddha. 3- On the special date
of 11-11-11, full moon day, the Tumkur University honored him with
Doctor of Literature for his contributions to Buddhist literature and
lifetime selfless service. 4- On 13-5-2012 the Mahachulalongkornrajavidyalaya University, Bangkok, Thailand, honoured him with Doctor of Pali Language. LIST OF ACTIVITIES STARTED AND BLESSED BY THE VEN. ACHARYA BUDDHARAKKHITA Venerable
Acharya Buddharakkhita has been a dynamic Buddhist missionary. He
started two kinds of activities motivated by wisdom and compassion –
Spiritual Practice and Human welfare. 05 June 1956 Maha Bodhi Society, Bengaluru was Founded Founded Maha Bodhi Society, Bengaluru, India. Established the Holy Bodhi tree and shrine. This Bodhi tree is a sapling of the original Holy Maha Bodhi Tree at Bodhagaya. 1959 Founded Mahabodhi Maitri Mandala Founded
Mahabodhi Maitri Mandala as sister organization, devoted to
humanitarian service in the field of medical and educational work. Under
this organization services to the poor students by giving them free
education, hostel facilities are conducted. Many camps for leprosy
patients, eye donation for blind people, cancer patients services were
conducted. Medical centers, limbs donations, hospitals and being run. 1962 Started monthly magazine SWAYAM SAHAYA Started
monthly magazine SWAYAM SAHAYA which carried articles on application of
Dhamma in daily life situations and social welfare with spiritual
basis. 1964 Started the Sakalavara, Anekal program Founded a
model rural Hospital at Sakalavara, Anekal taluk for training medical
personal for rural service. Meditation was also taught in this hospital
as a therapeutic technique. 1968 Started Mahabodhi Residential School Started Mahabodhi Residential School for boys at Bengaluru. 1969 Built the Mahabodhi Burns and Casualty Centre Built
the Mahabodhi Burns and Casualty Centre at the Victoria Government
Hospital, Bengaluru and Burns wards at various district hospitals, such
as Mysore, Hassan, Mandya, Tumkur etc. 1969 The Buddha Vachana Trust started The Buddha Vachana Trust, a publishing section of the Maha Bodhi Society was established. 1969 Established Tipitaka Printing Press Established Tipitaka Printing Press and training school for printing technology. 1971 Mahabodhi Maitri Medical Mission Mahabodhi Maitri Medical Mission, which run holistic medical center. 1971 Established Mahabodhi Artificial Limb Centre Established Mahabodhi Artificial Limb Centre 1972 Established Arogya Foundation (India) Established
Arogya Foundation (India) and Arogya Hospital medical center dedicated
to total health with multidisciplinary, holistic approach. 1972 Established Sevakshetra building Established Sevakshetra building. 1972 Started monthly Buddhist magazine DHAMMA Started monthly Buddhist magazine DHAMMA 1976 Established the Institute of Pali Studies and Buddhalogy in Mysore Established the Institute of Pali Studies and Buddhalogy in Mysore 1980 – 2000 Visited USA and taught Buddhism and Buddhist meditation Visited
USA and taught Buddhism and Buddhist meditation in various educational
institutions. Established a Meditation Centre at Big Bear, California,
USA. 1984 Established the Mahabodhi Vishva Maitri Stupa Established
the Mahabodhi Vishva Maitri Stupa. This is the first stupa built in
India after the lapse of about 800 years during which Buddhism declined. 1984 Initiated TIPITAKA GRANTHAMALA PROJECT Initiated TIPITAKA GRANTHAMALA PROJECT – to publish the entire Tipitaka in Kannada language. 1990 Taught at Fo Kuan Shan University in Taiwan Taught at Fo Kuan Shan University in Taiwan 1994 Built Mahabodhi Loka Shanti Buddha Vihara Built Mahabodhi Loka Shanti Buddha Vihara, Bengaluru – It is a replica of Mahabodhi temple in Buddhagaya 1995 Mahabodhi Community Centre Mahabodhi Community Centre- A hall used for community services and functions. 1999 Deutsch Buddhistische Humanitaere Verienigung (DBHV), Germany Deutsch
Buddhistische Humanitaere Verienigung (DBHV), Germany – an organization
which runs regular meditation and dhamma study programs and supports
the activities of the MBS 2000 Mahabodhi School, and Mahabodhi Carla Students Home Mysore Mahabodhi
School, and Mahabodhi Carla Students Home Mysore – A new building was
built to run a modern school based on moral education. 2001 Established Mahabodhi Monastic Institute, Bengaluru Established
Mahabodhi Monastic Institute, Bengaluru – the monastic center with
facilities for intensive dhamma studies and practice. At present it has
120 monks under training in Bengaluru and 200 in other centers of MMI. 2002 Mahabodhi Metta Foundation, Switzerland Blessed the Mahabodhi Metta Foundation, Switzerland which supports the spiritual and social welfare activities of MBS. 2003 Mahabodhi Nalanda Hostel for Monks at Bengaluru Mahabodhi Nalanda Hostel for Monks at Bengaluru – To accommodate 150 monks a beautiful hostel building was built. 2003 Maha Bodhi Society Branch in Arunachal Maha Bodhi Society Branch in Arunachal Pradesh Mahabodhi School and Mahabodhi Hostel, Diyun. 2003 Association Mahabodhi Karuna, France Association Mahabodhi Karuna, France – It was started to conduct meditation programs and to support educational activities. 2003 Mahabodhi Buddhist Center, Lindenfels, Germany Mahabodhi
Buddhist Center, Lindenfels, Germany was started to conduct dhamma
study and meditation teaching. Regular programs are conducted in this
center 2033 Mahabodhi Mettaloka Youth Center, Mysore Mahabodhi
Mettaloka Youth Center, Mysore – A hostel for boys who have completed
high school. At present there are 30 boys staying in this hostel and
another 20 in different colleges. 2004 Mahabodhi Karuna Belgium Mahabodhi Karuna Belgium – was started to conduct dhamma teaching programs and to support educational activities of Mahabodhi. 2005 Mahabodhi Metta Charitable Fund, USA Mahabodhi Metta Charitable Fund, USA – to support the humanitarian activities of Mahabodhi 2006 Mahabodhi Academy for Pali & Buddhist Studies Mahabodhi
Academy for Pali & Buddhist Studies (Correspondence Course), which
conducted two year Diploma in Buddhist Studies course. The Government of
India granted funds for this Academy building in memory of 2550 year of
Lord Buddha’s Mahaparinibbana. 2007 Mahabodhi Rita Girls Home, Diyun Mahabodhi
Rita Girls Home, Diyun, Arunachal Pradesh – A new hostel for girls was
started. At present 175 poor girls live in this hostel who are provided
with all the needs free of cost by Mahabodhi. 2007 Survey of Buddhist Communities in India Survey of Buddhist Communities in India – To understand the situation of the Buddhist community in India. 2007 Mahabodhi Maitri Mandala, Tawang Branch Mahabodhi
Maitri Mandala, Tawang Branch was started. The center runs an old age
home, girl’s hostel, Boys hostel, Monastery, Stupa, social service
activities 2009 Establishment of Deomali Branch, Arunachal Branch Establishment of Deomali Branch, Arunachal Branch 2010 Mahabodhi Dhammaduta Vihara, Meditation Center Mahabodhi Dhammaduta Vihara –a Center for Moral and Spiritual Education, Alur, Bengaluru construction started 2010 Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism 2011 Establishment of Satipatthana Bhavana Kutir Establishment of Satipatthana Bhavana Kutir for running meditation retreats for monks. 2012 Establishment of Mahabodhi Karuna Medical Center Establishment of Mahabodhi Karuna Medical Center 23 September 2013 Passed away peacefully at the age of 92 Passed away peacefully at the age of 92 leaving a legacy of Dhamma for his monastic and lay followers. BUDDHA DASA- A humbles servant at the lotus feet of Lord Buddha https://www.youtube.com/watch?v=W1f0SOYZCUI MAHABODHI MEDIA This
is a story of a great man, who dedicated his life at the lotus feet of
the Lord Buddha. Who out of profound compassion devoted his entire life
for the welfare and happiness of mankind- Bahujana hitaya Bahujana
sukhaya! Bada bhanteji’s life has been like the lotus flower that grows
in the muddy pond but still remains unsoiled and blooms when the sun
arises. Let us pay homage to our respected and beloved Bada Bhante. Let
us carry forward his teachings and let us emulate his dedication. The
best way to do so is to follow the Buddha’s path as he did. Bada
Bhanteji would often say, if there is any honor which can be considered
as highest, then it is to be Buddhadasa – Humble servant at the lotus
feet of the Buddha. May the blessings of Bada bhanteji be upon us all! https://en.wikipedia.org/wiki/Acharya_Buddharakkhita Acharya Buddharakkhita https://www.localprayers.com/…/Maha-Bodhi-Society%2C…. Acharya
Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who
established the Maha Bodhi Society of Bangalore and its sister bodies.
He was born in Imphal, Manipur, in 1922. In 1942, he took part in the
Quit India Movement. He joined the Indian defence services after his
graduation from the Institute of Engineering Technology, Calcutta. He
participated in World War II, after which he resigned to find truth and
freedom. He became a monk in 1948. He travelled all over India and also
taught in Sri Lanka and Burma. Finally he established the Maha Bodhi
Society in Bangalore to propagate Buddhism. In 1952, Moonasinghe,
niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known
Buddhist in Bangalore, known to the Maharaja donated him a land for Maha
Bodhi Society. He also established schools, hostels, hospitals and
an artificial limb centre for the society. He had written 150 books and
published two periodicals. He was honored with Abhidhaja Aggamaha
Saddhammajotika award by the Myanmar government. He died at Maha Bodhi Society, Bangalore, on 23 September 2013 Maha
Bodhi Society, Bengaluru, is a Buddhist charitable Organization
established in 1956 by Venerable Acharya Buddharakkhita. Welcome to Maha
Bodhi Society, Bengaluru, a place for finding peace, happiness and
meaning in life. It is dedicated for the welfare and happiness of
people irrespective of religion, race, color, nationality or sex. Since
its very inception, the Society has been actively engaged in rendering
various spiritual and humanitarian services. In keeping with the vision
of the founder Most Venerable Dr.Acharya Buddharakkhita, today the
Society has expanded its activities in different parts of India and
abroad with the message of compassion. The society has established
monasteries for monks and nuns, Hospitals, Meditation centers,
educational institutions and published over a hundred Dhamma books
benefiting thousands of people around the globe. A glance at Mahabodhi
activities: Bengaluru: Mahabodhi Monastic Training Center, Meditation
Center, Publications, Dhamma Classes, Hospital Dana services, Sunday
Discourses, Meditation Retreats, Buddhist Study Programs. Mysore:
Mahabodhi School, Carla Students Home, Mahabodhi Mettaloka Youth Center
hostel for university students. Namsai, AP: Mahabodhi Lord Buddha
College, Mahabodhi Maitri Girls home, Mahabodhi Monastery for monks,
Mahabodhi Monastery for nuns (under development). Diyun, Arunachal
Pradesh (AP): Mahabodhi School, Mahabodhi Rita Girls Home, Boys Home,
Monastery for monks, Agriculture program, Mahabodhi Karuna Medical
Center, Dairy Program. Tawang, AP: Mahabodhi Home for Elders, Mahabodhi
Girls home, Hospital Dana services, Dhammika Stupa, Village counseling
programs. Deomali, AP: Mahabodhi Boys Home, Mahabodhi Meditation Center.
Chichingchera Tripura: Mahabodhi School, Mahabodhi hostel for boys,
Mahabodhi Monastery. Suknachari Tripura: Mahabodhi School, Mahabodhi
Boys and Girls Home (under development), Mahabodhi monastery for monks.
We request you to join our programs and participate actively so that you
too can be part of a team to serve more and more people. Operating as usual Namo Buddhaya 🌷🌷🌷 Appeal for Contribution. We are happy to share about the Renovation of a 60-years old Stupa & Enshrinement of Holy Buddha Relics at Maha Bodhi Society, Bengaluru 🙏🏼🙏🏼🙏🏼 This stupa was built by the Most Ven Acharya Buddharakkhita in 1961-62 and is one of the earliest Stupas in South India. We invite you to the Holy Relic Enshrinement Ceremony on 27th February 2021 at 9 AM Saturday, Magha Punnami 🌕🌕🌕 This
is a rare event and very rarely a stupa with the Sacred Relics of the
Buddha is built. If you wish you may also bring Buddha Statue or other
spiritual articles to put inside the Stupa. You can also give us any
damaged or deformed Buddha Statue that you are not able to maintain at
your place. We also encourage you to participate with financially dana for the renovation of the Stupa. Thank you. Contact for more info- Mr. Vajira- 9731635108 (Call/Whatsapp) Maha Bodhi Society 14, Kalidasa Road, Gandhinagar, Bengaluru- 560009 🌷🌷🌷 Maha Bodhi Society AC No. 353102010000137 IFCS Code: UBIN0535311 MICR Code: 560026005 Swift: ubininbbgnb UNION BANK OF INDIA Gandhinagar, Bengaluru-09, Indian
Program
9:00 am - Puja in the Main Buddha Vihara 9:15 am - Procession of the Holy Relics to the new stupa
9:40 am - Undertaking of Tisarana and Pancasila and offerings
to the Triple Gem
9:50 am - Maha Paritta Puja, Dhatu Puja 10:20 am - ENSHRINEMENT OF THE HOLY RELICS AND OTHER
OBJECTS
10:45 am - Dhamma discourse by Most Venerable Kassapa
Mahathera
11:00 am - Meditation and merit sharing by Venerable Bhikkhu
Ananda
11:15 am - Sanghadana – lunch offering to the monks Inaugration of the small temple Stupa
12:00 noon - Lunch for devotees
12:30 pm - 3:00 pm - 6:00 pm -
Discourses
Chanting of the suttas and Paṭṭhāna by monks
Chanting of the Mahasamaya Sutta and dipa puja
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
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 Pāḷi 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 speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
107) Classical Ukrainian-Класичний український, 108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur,
110) Classical Uzbek-Klassik o’z,
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
Even manusmriti will be
rewritten for Discovery of Aboriginal Awakened One Societies Universe
for the welfare, happiness, peace for all societies and for them to
attain Eternal Bliss as their Final Goal as enshrined in the marvelous,
modern Constitution with full freedom, equality, liberty, and fraternity
exposing the foreigners kicked out from Bene Israel, Tibet, Africa Eastern Europe, Western Germany, Northern Europe,
South Russia, Holand Etc.,Traitor, Anti-National chitpavan brahmins of
Rowdy Swayam Sevaks (RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.
99.9%
All Aboriginal Awakened Societies are aware of the fact that Mad
Murderer of democratic institutions (Modi) of Bevakoof Jhoothe
Psychopaths (BJP) Private Limited remotely controlled by just 0.1%
intolerant, violent, militant, ever shooting, mob lunching, number one
terrorists of the world, lunatic, mentally retarded, foreigners RSS)
only will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will get
only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
JC
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
We are happy to share about the Renovation of a 60-years old Stupa & Enshrinement of Holy Buddha Relics at Maha Bodhi Society, Bengaluru 🙏🏼🙏🏼🙏🏼 This stupa was built by the Most Ven Acharya Buddharakkhita in 1961-62 and is one of the earliest Stupas in South India.
We invite you to the Holy Relic Enshrinement Ceremony on 27th February 2021 at 9 AM Saturday, Magha Punnami 🌕🌕🌕 This
is a rare event and very rarely a stupa with the Sacred Relics of the
Buddha is built. If you wish you may also bring Buddha Statue or other
spiritual articles to put inside the Stupa. You can also give us any
damaged or deformed Buddha Statue that you are not able to maintain at
your place.
We also encourage you to participate with financially dana for the renovation of the Stupa.
Thank you.
Contact for more info- Mr. Vajira- 9731635108 (Call/Whatsapp) Maha Bodhi Society 14, Kalidasa Road, Gandhinagar, Bengaluru- 560009 🌷🌷🌷
Maha Bodhi Society AC No. 353102010000137 IFCS Code: UBIN0535311 MICR Code: 560026005 Swift: ubininbbgnb UNION BANK OF INDIA Gandhinagar, Bengaluru-09, Indian
https://mahabodhi.info/the-founder/
ABOUT US
THE FOUNDER
Late Venerable Dr. Acharya Buddharakkhita, founded the Maha Bodhi Society in Bangalore in 1956
Venerable
Acharya Buddharakkhita, founder-President of Maha Bodhi Society,
Bangalore and its sister organizations was born in the eastern state of
Manipur in India. He was born on March 12, 1922, Phalguna Purnima day,
in Imphal.
He was a bright student graduated from the Institute
of Engineering Technology, Calcutta (Kolkata) in Automobile Engineering.
He joined Government of India Defense Ordinance. The job took him to
Malaysia, Singapore and various other places during the Second World
War. He saw the destruction of life and property and misery that the war
brought in the lives of people, which led him to turn towards
spirituality. He resigned his job and left his home in search of truth
and freedom. For some years he traveled through the length and breadth
of India and studied Indian religions in various institutions.
In 1949 he
took ordination as a Buddhist monk under the most Venerable Chandamani
Mahathera, Abbot of Maha Parinibbana Vihara, Kushinara, U.P. He then
studied Vinaya, Sutta, Abhidhamma and Pali in Sri Lanka and Burma and
practiced meditation under the most eminent master like Mahasi Sayadaw.
He was a member of the editorial board of the Chattha Sangayana – the
Sixth Buddhist Synod held in Rangoon, which brought out a complete
edition of the Pali canon.
He taught Buddhology at the Nalanda
Pali Postgraduate Institute, Bihar. In order to spread the teachings of
the Buddha in his own quite way he resigned the job. A great offering
came his way in 1956, when a piece of land was donated to him by Maha
Upasika Mrs. Bianca Moonasinghe, a niece of Ven. Anagarika Dhammapala.
This land was earlier granted by Shri Nalvadi Krishnaraj Wodeyar, the
Maharaja of Mysore way back in 1939-40, for the purpose of building a
Buddhist center in Bangalore.
Thus the Maha Bodhi Society,
Bangalore was founded in 1956. Since then he has been active in
conducting weekly discourses on Buddhism, writing articles and books,
creating awareness among the people of Karnataka and India about
Buddhism. He extended his activities to other countries of the world to
disseminate the noble teachings of the Buddha.
His compassion
prompted him to undertake many projects to alleviate suffering of
people, like building medical centers, monastic institutes, residential
schools in different parts of India for the displaced and poor children.
From
his early days he was running Mahabodhi Sangharama – a bhikkhu training
center. Many eminent monks got trained under him. In 2001 seeing the
urgent need of training good monks in India, he started MAHABODHI
MONASTIC INSTITUTE, BANGALORE, on the auspicious day of 2545th Buddha
Jayanti Celebrations. Today the institute has the strength of 350 monks
from different parts of India who are getting monastic training in
Bengaluru and other campuses.
FOLLOWING ARE THE DETAILS OF OUR FOUNDER:
Name:
Venerable Dr. Acharya Buddharakkhita
Monastery:
Maha Bodhi Society, 14, Kalidasa Road, Gandhinagar, Bengaluru – 560009, India
Date of Birth
Holi Phalguna Purnima 1922 (12-03-1922)
Date of Place
Imphal, Manipur, India
Parents’ Name
Father – Late Sri Vishnupada Bandopadhyaya Mother - Late Smt. Sailavaladevi Bandopadhyaya
Life of Renunciation
Undertook formal renunciation life on 15-8-1947
ORDINATION AS Buddhist monk (12-05-1949)
Ordination as Buddhist Monk took place
on the Vesakha full moon day of 1949 (12-05-1949) at Kushinagar under
the Most Venerable Chandamani Mahathera. Went to Sri Lanka for studies
and got higher Bhikkhu ordination at Sri Maha Vihara, Nureliya, Sri
Lanka in Udarata Amarapura Nikaya.
BUDDHIST STUDIES IN CEYLON, 1948-51, Teachers:
1- Venerable Nyanatiloka Maha Thera (Pali and Sutta Acharya), 2- Venerable Widurupola Piyatissa Maha Nayaka thera (Vinaya Acharya) 3- Venerable Rerukane Chandavimala Maha Nayaka thera (Abhiddhamma and Vinaya Acharya)
Joined the Chatthasangayana Editorial Board of the Union Buddha Sasana Council as Pativisodhaka, assistant editor
1954-56, Lectures:
Taught Abhidhamma at Nalanda Post
Graduate Institute at Nalanda, Bihar. He also helped in editing the Nava
Nalanda Tipitaka project. He taught at World University California
since 1980 to 1998. He taught at Fo Kuang Shan University in Taiwan in
1992 for a semester. He has been giving regular talks at Maha Bodhi
Society, Bangalore every Sunday since 1956. He also taught at Cambridge
and Oxford universities, in Japan, Singapore, Sri Lanka, Burma.
Titles
1- Conferred “ACHARYA” title by Udarata Amarapura Nikaya, Sri Lanka in 1951.
2-
Ven. Acharya Buddharakkhita is like a shining pole star in the Dhamma
horizon, having contributed in abundance in the spiritual field.
Recognizing his lifetime dedicated service to the Buddha Sasana the
Government of Myanmar has conferred on him the highest title of the
country “Abhidhaja Aggamaha Saddhamma Jotika” and honored him. Several
titles and honors have come to him which he says are nothing but humble
flowers at the lotus feet of the Buddha.
3- On the special date of
11-11-11, full moon day, the Tumkur University honored him with Doctor
of Literature for his contributions to Buddhist literature and lifetime
selfless service.
4- On 13-5-2012 the Mahachulalongkornrajavidyalaya University, Bangkok, Thailand, honoured him with Doctor of Pali Language.
Titles
1- Conferred “ACHARYA” title by Udarata Amarapura Nikaya, Sri Lanka in 1951.
2-
Ven. Acharya Buddharakkhita is like a shining pole star in the Dhamma
horizon, having contributed in abundance in the spiritual field.
Recognizing his lifetime dedicated service to the Buddha Sasana the
Government of Myanmar has conferred on him the highest title of the
country “Abhidhaja Aggamaha Saddhamma Jotika” and honored him. Several
titles and honors have come to him which he says are nothing but humble
flowers at the lotus feet of the Buddha.
3- On the special date of
11-11-11, full moon day, the Tumkur University honored him with Doctor
of Literature for his contributions to Buddhist literature and lifetime
selfless service.
4- On 13-5-2012 the Mahachulalongkornrajavidyalaya University, Bangkok, Thailand, honoured him with Doctor of Pali Language.
LIST OF ACTIVITIES STARTED AND BLESSED BY THE VEN. ACHARYA BUDDHARAKKHITA
Venerable
Acharya Buddharakkhita has been a dynamic Buddhist missionary. He
started two kinds of activities motivated by wisdom and compassion –
Spiritual Practice and Human welfare.
Maha Bodhi Society, Bengaluru was Founded
Founded Maha Bodhi Society, Bengaluru, India. Established the Holy Bodhi tree and shrine. This Bodhi tree is a sapling of the original Holy Maha Bodhi Tree at Bodhagaya.
Founded Mahabodhi Maitri Mandala
Founded Mahabodhi
Maitri Mandala as sister organization, devoted to humanitarian service
in the field of medical and educational work. Under this organization
services to the poor students by giving them free education, hostel
facilities are conducted. Many camps for leprosy patients, eye donation
for blind people, cancer patients services were conducted. Medical
centers, limbs donations, hospitals and being run.
Started monthly magazine SWAYAM SAHAYA
Started monthly
magazine SWAYAM SAHAYA which carried articles on application of Dhamma
in daily life situations and social welfare with spiritual basis.
Started the Sakalavara, Anekal program
Founded a model
rural Hospital at Sakalavara, Anekal taluk for training medical personal
for rural service. Meditation was also taught in this hospital as a
therapeutic technique.
Started Mahabodhi Residential School
Started Mahabodhi Residential School for boys at Bengaluru.
Built the Mahabodhi Burns and Casualty Centre
Built the Mahabodhi
Burns and Casualty Centre at the Victoria Government Hospital,
Bengaluru and Burns wards at various district hospitals, such as Mysore,
Hassan, Mandya, Tumkur etc.
The Buddha Vachana Trust started
The Buddha Vachana Trust, a publishing section of the Maha Bodhi Society was established.
Established Tipitaka Printing Press
Established Tipitaka Printing Press and training school for printing technology.
Mahabodhi Maitri Medical Mission
Mahabodhi Maitri Medical Mission, which run holistic medical center.
Established Mahabodhi Artificial Limb Centre
Established Mahabodhi Artificial Limb Centre
Established Arogya Foundation (India)
Established Arogya
Foundation (India) and Arogya Hospital medical center dedicated to total
health with multidisciplinary, holistic approach.
Established Sevakshetra building
Established Sevakshetra building.
Started monthly Buddhist magazine DHAMMA
Started monthly Buddhist magazine DHAMMA
Established the Institute of Pali Studies and Buddhalogy in Mysore
Established the Institute of Pali Studies and Buddhalogy in Mysore
Visited USA and taught Buddhism and Buddhist meditation
Visited USA and
taught Buddhism and Buddhist meditation in various educational
institutions. Established a Meditation Centre at Big Bear, California,
USA.
Established the Mahabodhi Vishva Maitri Stupa
Established the
Mahabodhi Vishva Maitri Stupa. This is the first stupa built in India
after the lapse of about 800 years during which Buddhism declined.
Initiated TIPITAKA GRANTHAMALA PROJECT
Initiated TIPITAKA GRANTHAMALA PROJECT – to publish the entire Tipitaka in Kannada language.
Taught at Fo Kuan Shan University in Taiwan
Taught at Fo Kuan Shan University in Taiwan
Built Mahabodhi Loka Shanti Buddha Vihara
Built Mahabodhi Loka Shanti Buddha Vihara, Bengaluru – It is a replica of Mahabodhi temple in Buddhagaya
Mahabodhi Community Centre
Mahabodhi Community Centre- A hall used for community services and functions.
Deutsch
Buddhistische Humanitaere Verienigung (DBHV), Germany – an organization
which runs regular meditation and dhamma study programs and supports the
activities of the MBS
Mahabodhi School, and Mahabodhi Carla Students Home Mysore
Mahabodhi School,
and Mahabodhi Carla Students Home Mysore – A new building was built to
run a modern school based on moral education.
Established Mahabodhi Monastic Institute, Bengaluru
Established
Mahabodhi Monastic Institute, Bengaluru – the monastic center with
facilities for intensive dhamma studies and practice. At present it has
120 monks under training in Bengaluru and 200 in other centers of MMI.
Mahabodhi Metta Foundation, Switzerland
Blessed the Mahabodhi Metta Foundation, Switzerland which supports the spiritual and social welfare activities of MBS.
Mahabodhi Nalanda Hostel for Monks at Bengaluru
Mahabodhi Nalanda Hostel for Monks at Bengaluru – To accommodate 150 monks a beautiful hostel building was built.
Maha Bodhi Society Branch in Arunachal
Maha Bodhi Society Branch in Arunachal Pradesh Mahabodhi School and Mahabodhi Hostel, Diyun.
Association Mahabodhi Karuna, France
Association Mahabodhi Karuna, France – It was started to conduct meditation programs and to support educational activities.
Mahabodhi Buddhist Center, Lindenfels, Germany
Mahabodhi Buddhist
Center, Lindenfels, Germany was started to conduct dhamma study and
meditation teaching. Regular programs are conducted in this center
Mahabodhi Mettaloka Youth Center, Mysore
Mahabodhi Mettaloka
Youth Center, Mysore – A hostel for boys who have completed high
school. At present there are 30 boys staying in this hostel and another
20 in different colleges.
Mahabodhi Karuna Belgium
Mahabodhi Karuna Belgium – was started to conduct dhamma teaching programs and to support educational activities of Mahabodhi.
Mahabodhi Metta Charitable Fund, USA
Mahabodhi Metta Charitable Fund, USA – to support the humanitarian activities of Mahabodhi
Mahabodhi Academy for Pali & Buddhist Studies
Mahabodhi Academy
for Pali & Buddhist Studies (Correspondence Course), which conducted
two year Diploma in Buddhist Studies course. The Government of India
granted funds for this Academy building in memory of 2550 year of Lord
Buddha’s Mahaparinibbana.
Mahabodhi Rita Girls Home, Diyun
Mahabodhi Rita
Girls Home, Diyun, Arunachal Pradesh – A new hostel for girls was
started. At present 175 poor girls live in this hostel who are provided
with all the needs free of cost by Mahabodhi.
Survey of Buddhist Communities in India
Survey of Buddhist Communities in India – To understand the situation of the Buddhist community in India.
Mahabodhi Maitri Mandala, Tawang Branch
Mahabodhi Maitri
Mandala, Tawang Branch was started. The center runs an old age home,
girl’s hostel, Boys hostel, Monastery, Stupa, social service activities
Establishment of Deomali Branch, Arunachal Branch
Establishment of Deomali Branch, Arunachal Branch
Mahabodhi Dhammaduta Vihara, Meditation Center
Mahabodhi Dhammaduta Vihara –a Center for Moral and Spiritual Education, Alur, Bengaluru construction started
Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism
Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism
Establishment of Satipatthana Bhavana Kutir
Establishment of Satipatthana Bhavana Kutir for running meditation retreats for monks.
Establishment of Mahabodhi Karuna Medical Center
Establishment of Mahabodhi Karuna Medical Center
Passed away peacefully at the age of 92
Passed away peacefully at the age of 92 leaving a legacy of Dhamma for his monastic and lay followers.
BUDDHA DASA- A humbles servant at the lotus feet of Lord Buddha
This
is a story of a great man, who dedicated his life at the lotus feet of
the Lord Buddha. Who out of profound compassion devoted his entire life
for the welfare and happiness of mankind- Bahujana hitaya Bahujana
sukhaya!
Bada bhanteji’s life has been like the lotus flower that grows in the
muddy pond but still remains unsoiled and blooms when the sun arises.
Let us pay homage to our respected and beloved Bada Bhante. Let us carry
forward his teachings and let us emulate his dedication. The best way
to do so is to follow the Buddha’s path as he did.
Bada Bhanteji would often say, if there is any honor which can be
considered as highest, then it is to be Buddhadasa – Humble servant at
the lotus feet of the Buddha.
May the blessings of Bada bhanteji be upon us all!
Acharya
Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who
established the Maha Bodhi Society of Bangalore and its sister bodies.
He was born in Imphal, Manipur, in 1922. In 1942, he took part in the
Quit India Movement.
He
joined the Indian defence services after his graduation from the
Institute of Engineering Technology, Calcutta. He participated in World
War II, after which he resigned to find truth and freedom. He became a
monk in 1948. He travelled all over India and also taught in Sri Lanka
and Burma. Finally he established the Maha Bodhi Society in Bangalore to
propagate Buddhism.
In
1952, Moonasinghe, niece of the Venerable Anagarika Dhammapala Maha
Upasika —a well-known Buddhist in Bangalore, known to the Maharaja
donated him a land for Maha Bodhi Society.
He
also established schools, hostels, hospitals and an artificial limb
centre for the society. He had written 150 books and published two
periodicals. He was honored with Abhidhaja Aggamaha Saddhammajotika
award by the Myanmar government.
He died at Maha Bodhi Society, Bangalore, on 23 September 2013
Maha
Bodhi Society, Bengaluru, is a Buddhist charitable Organization
established in 1956 by Venerable Acharya Buddharakkhita. Welcome to Maha
Bodhi Society, Bengaluru, a place for finding peace, happiness and
meaning in life.
It
is dedicated for the welfare and happiness of people irrespective of
religion, race, color, nationality or sex. Since its very inception, the
Society has been actively engaged in rendering various spiritual and
humanitarian services. In keeping with the vision of the founder Most
Venerable Dr.Acharya Buddharakkhita, today the Society has expanded its
activities in different parts of India and abroad with the message of
compassion. The society has established monasteries for monks and nuns,
Hospitals, Meditation centers, educational institutions and published
over a hundred Dhamma books benefiting thousands of people around the
globe. A glance at Mahabodhi activities: Bengaluru: Mahabodhi Monastic
Training Center, Meditation Center, Publications, Dhamma Classes,
Hospital Dana services, Sunday Discourses, Meditation Retreats, Buddhist
Study Programs. Mysore: Mahabodhi School, Carla Students Home,
Mahabodhi Mettaloka Youth Center hostel for university students. Namsai,
AP: Mahabodhi Lord Buddha College, Mahabodhi Maitri Girls home,
Mahabodhi Monastery for monks, Mahabodhi Monastery for nuns (under
development). Diyun, Arunachal Pradesh (AP): Mahabodhi School, Mahabodhi
Rita Girls Home, Boys Home, Monastery for monks, Agriculture program,
Mahabodhi Karuna Medical Center, Dairy Program. Tawang, AP: Mahabodhi
Home for Elders, Mahabodhi Girls home, Hospital Dana services, Dhammika
Stupa, Village counseling programs. Deomali, AP: Mahabodhi Boys Home,
Mahabodhi Meditation Center. Chichingchera Tripura: Mahabodhi School,
Mahabodhi hostel for boys, Mahabodhi Monastery. Suknachari Tripura:
Mahabodhi School, Mahabodhi Boys and Girls Home (under development),
Mahabodhi monastery for monks. We request you to join our programs and
participate actively so that you too can be part of a team to serve more
and more people.
Operating as usual
WINNING INDUSTRIES:
1. DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME GARDENING,
How To Start A Health Coaching Business From Home (12 Essential Steps)
in Planning It takes a lot of dedication and grit to start a health coaching business. You need to have the passion and drive to persevere and go the distance, even if you encounter rough patches. After all, you’re not going to work for someone else. You’ll have to do all the heavy lifting yourself.
So ask yourself… Are you willing to work on weekends? Get up early and work late? Miss time with friends and family? These are tough choices. But like any self-employed business owner, there are sacrifices you may need to make to get your business up and running and keep it there.
Considering what’s involved, it’s easy to get overwhelmed when thinking about how to set up your health coaching business. We’ve demystified the process in this comprehensive step-by-step guide. When followed, you’ll be in a much better position to succeed! So, without further ado, let’s get started…
Table of Contents Step 1: Get Certified as a Health Coach The journey to becoming a health coach starts with getting certified. Certification is essential because it validates your ability to provide professional health coaching services.
Certification also helps you develop the business skills necessary to launch your practice. Most certification programs cover topics like behavioral change and motivational interviewing, which are fundamental to health coaching.
Typically you can earn your certification via online programs. Here are two of the best:
Health Coach Institute
Health Coach Institute is our favorite certification program. It’s an online-only course that encompasses nutrition and personal growth through habit change. The program also develops your business skills to equip you to run your own practice. In addition, it provides practical experience by giving you the opportunity to coach real clients.
The Health Coach Institute program is self-paced and delivered in mp3s or PDFs. The entire course takes six months to complete, thus enabling you to get your business up and running quickly (so long as you commit between five to seven hours per week studying). Health Coach Institute offers two programs:
The Become a Health Coach (BCH) Program – Health Coach Institute’s core program. Mastering the Business and Art of Coaching (MBA) – This program offers practical business management education. Health Coach Institute has no enrollment requirements, so anyone desiring an education is welcome.
ACE Fitness Health Coach
If you’re looking for an inexpensive alternative to Health Coach Institute, ACE Fitness Health Coach is a great contender.
ACE’s reputation is iron-clad because it’s the only health coaching program approved by the prestigious National Commission for Certifying Agencies. [source] It offers high-quality materials, particularly, “The Professional’s Guide to Health and Wellness,” a super-detailed textbook that explores the psychology of positive change.
ACE Fitness Coach packs a lot of education into their course and it only takes three to four months to complete. It’s easy to qualify for ACE’s program: you simply need to be 18 years old, have an ID, and CPR/AED training.
For more information about certification programs, check out our detailed guide to the 9 Best Health Coaching Certification Programs.
Step 2: Identify Your Target Audience You’re interested in health coaching because you want to help people, right? While an honorable goal, you won’t help anyone by trying to help everyone. Instead, you need to whittle your services down to a niche.
A niche is laser-focused upon a sliver of the population and their specific needs. Within a niche, you provide services to a specific group only. The most natural way to find a niche best suited to you is to base it on your interests and experiences. After all, only you have these interests and can present them from your own unique viewpoint in your own unique way.
For example, here are two coaches who based their niche on personal experiences:
Nicole Jardim – The niche of well-known health coach, Nicole Jardim, is to help young women understand their hormones. From the time she got her first period at age 17, Nicole grappled with terrible cramps and bloating, mood swings, and erratic cycles. This experience spurred her to help women who suffer from similar problems. [source] Anthony Treas – Anthony Treas is an Iraq war veteran who returned home with PTSD, anxiety, depression, and a sense of purposelessness. He discovered his mission was to inspire men to reclaim their mental health and find purpose. He now uses his S.T.R.O.N.G Method to help men attain wellbeing. [source] You can discover your niche by asking yourself questions like these:
Who do you want to help? What issues do they struggle with? What is your purpose or passion? What are your strengths as a coach? Once you’ve homed in on a niche, you can outline its details in a mission statement:
“I am a health coach who helps [ideal clients] who struggle with [specific issue] to [the service you provide] so they can benefit [the benefit you provide].”
Then fill in the blanks:
“I am a health coach who helps mothers who are struggling with empty nest syndrome regain a sense of meaning so they can have a full, happy life, despite their children’s absence.”
For more information about identifying a target audience, check out our detailed guide on How To Find The Right Niche Market For Health Coaches.
Step 3: Write a Business Plan Whether you’re a seasoned professional or a wide-eyed newbie, a business plan is a must-have to help reach your short-term and long-term business goals. A business plan allows you to analyze your company’s weaknesses and inconsistencies so you can correct them.
It’s important to write a plan before investing time and money to start up your business in order to determine if it’s feasible.
Here’s what a business plan can do for you:
Proves you’re serious – A formal business plan shows you’re dedicated to your business’ success. You’ve invested a lot of time, energy, and thought into putting something serious together to represent your business. Positions you for success – A business plan helps you analyze your operational business goals. Establishes milestones – Like roadside milestones, business milestones mark your progress while you follow your plan. Helps you understand your competition – You need to know about your competition so you can write a business plan that gives you an edge. Describes your revenue model – This is the most important part of your business plan. It must precisely describe how your business will make money. Helps you stay focused – Your business plan keeps you from veering off course and instead steers you toward your long-term goals. Helps document your marketing plan – A thoroughly researched marketing plan answers questions, such as how you’ll reach clients, how much you’ll charge, and what you’ll do to keep them. So how do you write a business plan? Here are some questions to start asking yourself:
What problem are you solving? How will you solve the problem? What audience will you serve? How will you connect with your audience? What’s unique about your solution? What advantages do you have over the competition? What services will you sell to your audience? What will your price point be? How much will it cost to run your business? For more information about writing a business plan, check out our detailed guide on How To Create A Business Plan For A Health Coach.
Launch Your Health Coaching Business Successfully With Our Recommended Products & Services >> Step 4: Decide on a Business Name Would you rather have salt-cured sturgeon fish eggs or caviar? If William Broad hadn’t changed his name to Billy Idol, would his sneer seem less menacing? Would “Dudes and Chicks Fighting for Power” stir up more interest than “Game of Thrones?”
Probably not.
A well-thought-out name is equally crucial for your health coaching business. It summarizes your business’ personality and needs to be catchy, descriptive, and memorable. When brainstorming for a name, remember it’ll be on all your branding, including domain name, emails, social media platforms, business cards, and digital and physical products.
The name you choose should be carefully chosen to set you apart from the pack and clearly represent your services. It should also accurately convey your intended meaning and be easily read, spelled, and pronounced.
To this end, here are some suggestions for choosing the perfect name for your business:
Consider how it will interest your ideal client – Is this client playful? Serious? Stressed? Relaxed? Wealthy? On a budget? Craft your name to appeal to this person. Make sure the name isn’t taken – You can do this by searching the U.S. Patent & Trademark Office database. Also, run it through several search engines to make sure no one else already uses it. Avoid names that are unfunny puns or in poor taste – Here are some real businesses with epic name fails: Goin’ Postal, Wally’s Private Parts, and A Salt & Battery Fish and Chips. 🙄 Don’t use nonsense words – Big corporations like Xerox can get away with it, but newbies can’t because they’re too hard to brand. Use short words – They’re easier to remember and easier to fit on business cards. If you get stuck, many online name generators can come to the rescue, such as Lean Domain Search.
For more information about choosing a great business name, check out our detailed guide on How To Name A Health Coaching Business.
Step 5: Establish Your Brand When you think about Coca Cola, what comes to mind? Is it the flowing logo, bright red packaging, fizziness or taste? Subconsciously, these elements represent quality and consistency. Whether you’re in your hometown or out of the country, you know Coca Cola’s standards won’t be compromised.
This is branding.
Branding molds an identity and sets a company apart from others, creating the perception of what can be expected from that company.
It’s important to plan your branding from the outset of your health coaching business. This gives you a framework to work within to keep all aspects of your business and its message aligned with each other.
You can achieve this in the following ways:
Pull Together Graphic Elements
Colors, typography, and logo are the graphic elements that define your business. You need to make sure they express a consistent message when looked at together. For example, you probably wouldn’t combine the brawny Impact font with a baby blue and pink color scheme. [source]
Create a Tagline
An important part of your branding, a tagline is a clever catchphrase that sums up your business. Three famous taglines are:
“Because You’re Worth It” – L’Oreal “What’s In Your Wallet?” – Capital One “A Diamond is Forever” – DeBeers Adopt the Right Voice
Voice is your brand’s personality relayed through communication. For example, if you want your coaching business to express luxury, your brand could depict this through exclusive spa getaways and recipes for healthy, exotic dishes.
Develop a Strong Business Personality
Like people, businesses have personalities, goals, values, and beliefs. People want to see the humanity within a business, and allowing your brand to come across as an actual person will help connect them with you. The stronger the personality, the more deeply the brand can connect to its audience.
For more information about establishing your brand, check out our Ultimate Guide to Health Coach Branding.
Step 6: Create a Health Coaching Program A health coaching program, also called a signature system, focuses on one specific problem you want to solve. Instead of randomly creating 10 different programs for 10 different people, a health coaching program is a single program designed for only one type of person and their unique problem. Some possible topics include:
Meal planning Stress management Goal setting Reducing cravings for sweets A signature system is preferable to individual programs. There’s no toiling to keep track of who’s in which program and how each of them is progressing. Instead, it’s a solitary program that becomes your business.
You can sell a signature program again and again. After you’ve laid the foundation, the program can virtually run on autopilot.
When choosing your program’s length, keep in mind people generally go for weekly programs, rather than 90-day programs. But if you do provide a 90-day program, you can offer clients the option to participate for another 90 days. This angle could boost your enrollment rate.
You’ll want to think about how to present your signature program. Will it be in person? Via Skype? Online? A combination? All these options work because you’re not legally obligated to see clients in person. You’ll also have a longer geographical reach if you go digital.
Next, you’ll want to decide how many sessions to provide each month. Some coaches offer two monthly sessions so clients have the time to implement what they’ve learned. Other coaches give weekly or bi-monthly sessions. Remember to gear these to whatever works best for the client.
Now you’re ready to structure your program. You can organize it into lessons, such as:
Tutorials Videos Workbooks Word of caution: Make sure your materials don’t contain words such as “cure,” “diagnose” or “prescribe.” Legally, only medical professionals can use these terms.
For more information about creating a health coaching program, check out our detailed guide on How To Create A Health Coaching Program.
How To Start A Health Coaching Business Step 7: Set Up Your Website About 81 percent of Americans go online every day. [source] In other words, your health coaching business must have a website (these days, people expect businesses to have them). If not, you’ll raise eyebrows about your professionalism and credibility.
A website is great for sales because it’s open 24/7/365. It’s also an excellent means of building a prospective customer list via email.
Now, setting up a website involves several steps and it starts with the following:
Register a domain name – A domain name is what gives a website its unique address (e.g., EverythingHealthCoach.com). Our domain registrar of choice is Namecheap for its ease of use and affordability. Sign up with a web hosting company – Websites rent space or are hosted on computers called servers. Without a web host, your site can’t go live to the world. We recommend SiteGround for web hosting because they’re super reliable and affordable. Install WordPress on your website – WordPress is the most popular website-creation tool. With WordPress, no coding or design experience is necessary to create a professional website. Keep in mind the distinction between WordPress.com, which gives WordPress ownership of your website and WordPress.org, which gives you ownership of your site (we recommend the latter). Select and customize a WordPress theme – A WordPress theme is what gives a website its particular “look,” such as its colors, typography, and column spacing. Premium themes are preferable to free ones because they’re usually better built and offer better support. It’s also important to choose a theme that’s mobile-responsive, meaning it looks good on any mobile screen using any browser. The Health Coach theme hits all these points, not to mention it’s attractive and highly customizable. Start customizing your website – This means everything from choosing WordPress plugins best suited to your website, getting a professional logo designed, and setting up your foundational pages, such as your About page and Services page. For more information about creating a health coaching website, check out our detailed guide on How To Create A Health Coaching Website.
Or you could opt for an awesome custom-made website by our favorite web design service for health coaches.
Step 8: Find Your First Clients Snagging your first clients can be frustrating and confusing. You have a pretty good idea of what you’re going to do with them once you get them, but how do you get them in the first place? You have to lay the groundwork to bring clients on board. Here’s how:
Niche Down
The health coaching space continues to grow dramatically, making it more difficult to distinguish yourself from competitors. But by drilling your business down to a niche, a highly specialized area of the health coaching industry, you can set yourself apart.
Regularly Conduct Workshops
Workshops are powerful tools for landing clients because they’re highly personal. Your audience will have a much easier time bonding with you because you’d be face-to-face with them. If your workshops are free of charge, you’ll draw even more potential clients. There are many places to conduct workshops, including:
Yoga studios Gyms Holistic grocery stores Form a Joint Venture
A joint venture is a strategic union of two or more complementary organizations where each company retains its identity (e.g., joining your health coaching practice with the local sporting goods store, etc.)
A joint venture can help you create a strong presence in your market and you’ll have an easier time acquiring leads, growing your list, and snagging new clients as a result.
Ask for Client Referrals
Gandhi (and perhaps your parents) said, “If you don’t ask, you don’t get.” While these wise words may have originally referenced a higher power, they’re just as relevant to winning clients.
You can get referrals by:
Posting articles on social media and your website Attending networking functions Introducing yourself at local wellness businesses You can offer a referral fee for every new client people help bring onboard.
For more information about finding your first clients, check out our detailed guide on How To Get Clients As A Health Coach.
Step 9: Incorporate Health Coaching Software Into Your Business Booking, bill-paying, client management, and invoicing can send you headlong into overwhelm. The solution? Health coaching software. This type of software consolidates repetitive administrative tasks in one place and helps you project a professional image.
As you begin to acquire clients, you may want to consider investing in health coaching software to help run your business more efficiently. It can assist you with the following tasks:
Bookkeeping Video consultations Scheduling appointments Creating documents Reporting and tracking The majority of clients are tech-savvy and will expect you to run your business using this software. It’s also crucial for keeping up with the competition.
Coaches Console is our favorite health coaching software. Designed with the budding health coach in mind, Coaches Console is an all-in-one solution featuring:
Scheduling Billing and invoicing Client management Progress tracking Autoresponders If you’re unsure of how to use the program, Coaches Console includes a chock-full of easy-to-understand training videos. Their crackerjack support team can provide further help with any and all issues, no matter how small they may seem.
For more information about Coaches Console, check out our detailed Coaches Console review.
Now, if you’d like a solution that’s easier on your wallet, Practice Better is a good alternative to Coaches Console. It includes all-in-one business essentials to start and grow your business, and comes with many great features, such as:
Booking Invoicing Recording and timestamping sessions Video conference Notifications and messages Automated appointment reminders Practice Better is easily customizable and intuitive. Its extensive, informative videos will smoothly walk you through tasks, such as sharing documents with clients and completing forms from your inbox.
For more information about Practice Better, check out our detailed Practice Better review.
To learn about more health coaching software programs, check out our detailed guide on the 8 Best Online Health Coach Software Solutions.
Step 10: Outsource Time-Consuming Tasks As your business grows, so will your workload. That’s not a bad thing, but you’ll likely find it hard to manage on your own. At this point, you can turn to a virtual assistant (VA) for help.
A virtual assistant is a contractor who provides support services from a remote location. Some virtual assistants are generalists and some specialize in specific tasks and niches, including health coaching.
Virtual assistants can relieve you in many ways, such as:
Bookkeeping – Take care of bank and credit card reconciliation, balance sheet management, data entry, and cash flow maintenance. Calendar management – Make sure you’re where you’re supposed to be, when you’re supposed to be. Email management – Answer emails on your behalf. File management – Label, organize, and categorize Dropbox and Google Drive files. Phone calls – Save you precious time by answering and returning your calls. Scheduling – Coordinate multi-participant online meetings and conference calls. SEO – Position and market content on your website, blog, Facebook, and Twitter to drive traffic. Travel arrangement – Take the hassle out of booking flights and hotels. Web development – Handle website coding and customization. We recommend OnlineJobs.ph as the best platform for finding a great virtual assistant. OnlineJobs.ph is a Filipino job board packed with more than 500,000 résumés. It boasts a detailed filtering system that can whittle down skill level, skills required, desired salary, and dates when résumés are posted. Important details such as command of English, IQ, and descriptions of skill sets are included, as well.
For more information about outsourcing tasks, check out our detailed guide on Hiring A Virtual Assistant For Health Coaches.
Step 11: Protect Your Business with Health Coaching Insurance The health coaching field is just as susceptible to lawsuits as any other. That’s why it’s important to insure your health coaching business, especially once you have a roster of clients. Health coaching insurance safeguards your finances and protects your reputation.
There are certain legally sensitive topics coaches need to be aware of. For example, you’re strictly prohibited to say anything that implies you’re a medical professional (you can say “recommend,” but not “prescribe”). Without insurance, your practice becomes vulnerable to these and other types of liabilities.
There are several types of insurance available to health coaches, including the following:
Commercial Property Insurance
Commercial property insurance safeguards your business’ physical assets, such as:
Your building or office Furniture and equipment Loss of business income General Liability Insurance
This type of insurance can protect you from claims, including:
Bodily injury and property damage liability Medical payments Errors and Omissions (E&O) Insurance
E&O insurance is so important that without it, some clients may not even work with you. This type of insurance safeguards your practice against claims of negligent acts. E&O lawsuits are some of the most expensive, so it should be given special attention. E&O insurance covers the following claims:
You made mistakes or omissions You didn’t honor contractual promises You provided negligent professional services We recommend Alternative Balance as exceptional insurance for health coaches. Alternative Balance is a well-established insurance company that has specifically served health coaches and other wellness professionals for over 20 years. It has an outstanding reputation, garnering an A+ rating from the Better Business Bureau. [source]
Alternative Balance’s coverages include:
Bodily and property claims against you Damage related to your products Medical expenses Personal and advertising injury (e.g., slander and plagiarism) Premises damage For more information about health coach insurance, check out our article: Do Health Coaches Need Insurance?
Step 12: Start to Diversify Your Business Let’s say you have 10 coaching clients. Suddenly, three drop out of the picture. What now? If those clients are your only income stream, you’re out of luck. It’s important to diversify your income sources to stay afloat during dry spells.
Here are some options for pulling in additional revenue:
Write/Sell an eBook
Generally self-published, eBooks allow your clients to simply download them from your website 24/7/365. All the revenue goes directly to you and you get to set the price.
Sell an Online E-course
E-courses are pre-recorded courses taken online instead of in-person. Online courses are a fertile market, with the number of students taking at least one e-course growing by over 350,000 between 2016 and 2017. [source]
Sell Advertising Space on Your Website
Advertising can be a stable source of passive income to the tune of thousands of dollars. Two ways to sell advertising on your website are:
Cost-Per-Click Ads – CPC ads are the most common ads displayed on websites. All you do is place a Cost-Per-Click ad on your site and whenever a visitor clicks on one, you automatically generate income. Ezoic is the platform we use for these types of ads. Sell space directly – This method requires a bit of negotiating with the buyer. While selling space directly can be challenging, it may be the most lucrative. You get to set your own prices, and you may even get repeat business from advertisers. Promote Products and Services as an Affiliate on Your Website
With affiliate marketing, you earn commissions by promoting other people’s products on your site (i.e., a part of the profit from each sale). Affiliate marketing can be a great passive income source. If this sounds like something you’d like to do, this highly acclaimed course will show you how.
Become a Freelance Writer for Other Health and Wellness Blogs
Freelance writing or guest blogging means writing a post, publishing it on someone else’s blog and getting paid for your contribution. Besides earning money, you’ll also position yourself as an expert, pull traffic to your site, and build up your brand.
Conclusion If you plan to start a health coaching business, it can be easy to spin into confusion and frustration. Can you do it? Do you even want to do it? Follow our suggestions above and you’ll be able to answer both questions with a resounding YES!
So, what are your thoughts about starting a health coaching business? Leave your questions and comments below!
14 COMMENTS
Kevin
September 12, 2019 at 9:20 pm · Reply
This is one of the best business blog posts I have ever read, period. Currently I’m running a blog that helps people get good at badminton (that’s my actual blog name, haha) and found your post to be super relevant.
I want to eventually be able to take the blog forward into actual badminton coaching. To be better than my competition, I need to offer more value. I was actually thinking about things like building mental strength and strong bodies to pair with badminton technique and look what I found, a full blog post detailing the steps to become a health coach.
After reading this post, my path is now clearer and I want to get started with step 1 right away. I’m considering the Health Coach Institute program, but first I have a few questions. Is there an advantage to taking both the Health Coach Institute program and the ACE Fitness Health Coach program? Also, are there university degrees that would help out in this field as well?
Debbie
September 13, 2019 at 2:41 am · Reply
Hi Kevin, I would not advise taking both programs. It’s best to stick to one course as they have different methodologies and structures that may conflict with one another. Plus, you don’t want to overwhelm yourself. As far as university degrees in health coaching, Duke University is one to look at. Hope that helps!
Liam
September 12, 2019 at 9:26 pm · Reply
What a wealth of information you have provided here. I have been a holistic life coach for the past four years and thought I was well versed in setting up my business, but you have offered some much needed advice and information.
I am based in Ireland and regulations are different but some of the legal matters you have discussed are of the utmost importance. Thank you for providing this info and I wish you well for the future.
Debbie
September 13, 2019 at 2:35 am · Reply
Glad you found it helpful Liam
Todd Matthews
September 24, 2019 at 8:40 pm · Reply
Awesome outline to help any aspiring health coach get started in their own business journey. I would say the toughest part is creating the business plan, but once one is over that hurdle they’ll have a clearly defined path to complete the next steps in starting their business. If you get the plan down, you can easily identify how to build your brand, which niche and target audience you serve, and the types of programs you offer. The great thing today is that there are dozens of different niches and audiences to fall into.
Debbie
September 25, 2019 at 3:17 pm · Reply
Thanks Todd.
Babsie Wagner
September 29, 2019 at 11:48 pm · Reply
I wish I had come across this article last year when I was seriously contemplating starting a home life coaching business. I guess health is part of life, but I was going to focus on helping people get the most out of their lives and live what a good friend of mine always says, “their best life.”
As a Christian, my whole focus has always been in helping other people. While researching the life coach business, I did talk with a representative from Health Coach Institute about their program. It is still something I am looking into, I just have to get the money together for the tuition. I am so glad I found your article, because it really goes so in-depth about the process. Thanks so much.
Debbie
September 30, 2019 at 2:00 am · Reply
Glad you found it helpful Babsie!
Carol5162
September 29, 2019 at 11:51 pm · Reply
Since I realized I wanted to be self-employed, I am willing to make every sacrifice that needs to be made in order to grow my business. Coaching is one of the rising sought after skills and you have laid out the necessary steps to take very well.
I might not be a health coach but it helps a great deal to know that most professional health coaches are certified and therefore knows what he/she is talking about. These tips are great and may apply to any other type of coaching business, as solving a problem is the main point to focus on. Thanks for this great article!
Debbie
September 30, 2019 at 2:06 am · Reply
Thanks
Petra
September 29, 2019 at 11:51 pm · Reply
Thank you for this comprehensive guide! I have a friend who’s been trying to set up her health coach business and I’m pretty sure she’ll be happy to read all of this.
She’s already done a lot of the steps you mention, but there are definitely some things in here that she’ll benefit from.
I also really like your recommendations, I’m going to bookmark that page for myself as there are quite a few helpful things for anyone building an online business.
Debbie
September 30, 2019 at 2:03 am · Reply
Thanks for chiming in Petra!
Gomer
December 1, 2019 at 3:20 am · Reply
I returned to your website to ask something that I hesitate asking to my trainer in Udemy because I know he will reply with a biased answer favoring the enrollment in the courses they offer. I was recently scouting for a certification course offered in Udemy that provides students who have finished the course with a certificate. I wanted a certificate to display on my planned website for health coaching but as I struggle finding the right course, I wonder if, is it really needed for a health coaching business online? With your experience with your own health coaching business, did your clients asked for your certificate?
Debbie
December 1, 2019 at 4:54 pm · Reply
Hi Gomer, no, it’s not necessary, but having and displaying a certificate can certainly help with your credibility, which, in turn, can lead to more clients. Hope that helps!
ABOUT
Debbie
Welcome! My name is Debbie and I started EverythingHealthCoach.com to help take your health coaching business to the next level. Whether you’re just starting out as a health coach or already well established in your career, my team and I aim to provide all the information you need to help you succeed!
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That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
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When a just
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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 Pāḷi 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 speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
107) Classical Ukrainian-Класичний український, 108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur,
110) Classical Uzbek-Klassik o’z,
111) Classical Vietnamese-Tiếng Việ,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu
Even manusmriti will be
rewritten for Discovery of Aboriginal Awakened One Societies Universe
for the welfare, happiness, peace for all societies and for them to
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enshrined in our marvelous modern Constitution will be saved.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:
JC
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