Lord
Buddha (a Tathagatha, Exalted One, Arahant, the Fully Enlightened One)
is The Incomparable Teacher of Human And Gods (Deities/Devas)
"Namo Tassa Bhagavato
Arahato Sammasambuddhassa"
"Veneration
to the Exalted One, the Homage Worthy, the Perfectly Self-Enlightened"
Last
Days of the Buddha -
Maha parinibbána Sutta (Digha Nikáya
Sutta 16)
"And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus
declare of himself?
I go for refuge to the
Buddha (Teacher) : "In this case, Ananda, the noble disciple possesses unwavering faith in
the Buddha thus: 'The Blessed One is an Arahat, the
Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the
knower of the world, the paramount trainer of beings, the teacher of gods and
men, the Enlightened One, the Blessed One.'
I go for refuge to the Dhamma (the Buddha’s Teaching) : "He possesses
unwavering faith in the Dhamma thus: 'Well propounded
by the Blessed One is the Dhamma, evident, timeless,
inviting investigation, leading to emancipation, to be comprehended by the
wise, each for himself.'
I go for refuge to the Sangha (the monks community/not any particular monk) : "He possesses unwavering faith in the Blessed One's
Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples,
righteously, wisely, and dutifully: that is to say, the four pairs of men, the
eight classes of persons. The Blessed One's Order of Disciples is worthy of
honor, of hospitality, of offerings, of veneration -- the supreme field for
meritorious deeds in the world.'
"And he possesses virtues that are dear to the Noble Ones, complete
and perfect, spotless and pure, which are liberating, praised by the wise,
uninfluenced (by worldly concerns), and favorable to concentration of mind.
10. "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"
The Four Great
References
Maha
parinibbána Sutta (Digha Nikáya Sutta
16) & Anguttara Nikáya Sutta 4.180
7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus,
I shall make known to you the four great references. Listen and pay heed to my
words." And those bhikkhus answered, saying:
"So be it, Lord."
8-11. Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak:
'Face to face with the Blessed One, brethren, I have heard and learned thus:
This is the Dhamma and the Discipline, the Master's
Dispensation'; or: 'In an abode of such and such a name lives a community with
elders and a chief. Face to face with that community, I have heard and learned
thus: This is the Dhamma and the Discipline, the
Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have
accomplished their course, who are preservers of the Dhamma,
the Discipline, and the Summaries. Face to face with those elders, I have heard
and learned thus: This is the Dhamma and the
Discipline, the Master's Dispensation'; or: 'In an abode of such and such a
name lives a single bhikkhu who is an elder, who is
learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face
with that elder, I have heard and learned thus: This is the Dhamma
and the Discipline, the Master's Dispensation.'
"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses (Suttas) and verify them by the Discipline (Vinaya). If they are neither traceable in the Discourses (Suttas) nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu -- or by that community, or by those eldeers, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses (Suttas) and verifiable by the Discipline (Vinaya), then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu -- or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."
“Whatever
Dhamma-Vinaya I have pointed out and formulated for you, that will be your Teacher when
I am gone."
In the Maha parinibbána Sutta (Digha Nikáya
Sutta 16), Then
the Blessed One said to Ven. Ananda,
"Now, if it occurs to any of you -- 'The teaching has lost its authority;
we are without a Teacher' -- do not view it in that way. Whatever Dhamma-Vinaya I have pointed out
and formulated for you, that will be your Teacher when I am gone." This is a
very important statement the significance of which has been overlooked by many
Buddhists. Because many Buddhists have not heard this advice or grasped its
significance, they search far and wide for a teacher; a teacher they can be
proud of and brag about his attainments, etc.. Some
even travel halfway round the world or more in such a search. These people
create personality cults based on the perceived goodness of the teacher rather
than on the Dhamma-Vinaya itself.
Nikayas is also known as Agama Sutras in the Mahayana
Buddhism
Nowadays, the
Buddha’s teachings are often referred to as Tipitaka
or Tripitaka (Three Treasuries), although they were
called "Dhamma-Vinaya" by the Buddha in the
discourses. In Maha parinibbána
Sutta (Digha Nikáya Sutta 16) & Anguttara Nikáya Sutta 4.180, the Buddha specifically refers to Dhamma as
the Suttas (discourses). Vinaya
is the disciplinary code of monks and nuns. In the Nikáyas,
it is also implied that the Suttas are "Saddhamma" which means "true Dhamma".
In Anggutarra Nikaya 8.51,(Refer also to The First Sangha Council-The Thera Mahakassapa has made the blessed Buddha’s message to endure 500 years - from the Mahavamsa book) the Buddha warned that the true Dhamma would remain unadulterated for 500 years after his passing into Nibbána. Thereafter, it will become very difficult to distinguish the true teachings from the false. Why? Because although many of these later books contain a lot of Dhamma, some adhamma (i.e. what is contrary to the Dhamma) are added here and there. These alterations scattered throughout these texts are only noticeable if one is sharp and very well versed in the earliest suttas. Otherwise, one would find it very difficult to distinguish the later books from the earlier ones.
Analogy
to Gold Trading
In this same Sutta, the Buddha likened this situation to gold trading.
He said that at that time people still wanted to buy gold because only pure
gold was being sold in the market. But one day, people would make counterfeit
gold of such quality that it would be indistinguishable from real gold. Under
these circumstances, people will become wary. They will be reluctant to buy
gold because they are afraid what they buy may be counterfeit gold. In the same
way, the Buddha said in the future the Dhamma would
become polluted. When that happens, it will be very difficult to distinguish
the true Dhamma from the false, and people will lose
interest in the Dhamma. Therefore, we must take the trouble
to find out what is the true Dhamma, and not become
confused.
Anguttara Nikaya
Sutta 5.88 (The Buddha Gave Us This Warning For The Future)
It is possible that
a world-renowned monk of very senior status, with a huge following of lay &
monastic disciples & who is highly learned in scriptures, can have wrong
views.
Sure
this is not the word of the Fully Enlightened One
“In
this case. “Monks, a monk might say :
“Face to face with the Exalted One, your reverence, your reverence, did I hear
it; face to face with him did I receive it. This is Dhamma,
this is Vinaya, this is the Master’s teaching.” Now,
monks, the words of that monk are neither to be welcomed nor scorned, but
without welcoming, without scorning, the words & syallables
are to be closely scrutinized, laid beside Sutta
& compared with Vinaya. If, when thus laid beside Sutta & compared with Vinaya,
they lie not along with Sutta & agree not with Vinaya, to this conclusion must ye come: Sure this is not
the word of that Exalted One, Arahant, the Fully
Enlightened One, & it was wrongly taken by that monk. So reject it, monks.
Maha parinibbána Sutta (Digha Nikáya
Sutta 16) & Anguttara Nikaya Sutta 4.180
The Disappearance Of
The Discourses That Are Words (Sutta) Of The Buddha
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn20-7.htm
"… in the
course of the future there will be monks who won't listen when discourses that
are words of the Tathagata -- deep, deep in their
meaning, transcendent, connected with emptiness -- are being recited. They
won't lend ear, won't set their hearts on knowing them, won't
regard these teachings as worth grasping or mastering. But they will listen
when discourses that are literary works -- the works of poets, elegant in
sound, elegant in rhetoric, the work of outsiders, words of disciples -- are
recited. They will lend ear and set their hearts on knowing them. They will
regard these teachings as worth grasping & mastering. "In this way the
disappearance of the discourses that are words of the Tathagata
-- deep, deep in their meaning, transcenddent, connected with emptiness -- will
come about.
Therefore,
monks, train yourselves thus: To these very Suttas will we listen, give a ready ear, understand, recite
and master them." Samyutta Nikaya
Sutta XX.7
The Cause The True
Dhamma Does Not Last A Long Time
http://www.mahindarama.com/e-tipitaka/Anguttara-Nikaya/an7-54-64.htm
“…when a Tathagata has become totally unbound, the monks, nuns, male
lay followers, & female lay followers live without respect, without
deference, for the Teacher (The Buddha); live without respect, without
deference, for the Sutta(The Buddha’s Teachings)...
the Sangha (community of The Buddha’s disciples and
not any particular monk)... the Training(Vinaya/Discipline/Virtue)...
concentration (samadhi/Jhanna in meditation)...
heedfulness; live without respect, without deference, for hospitality. This is
the cause, this is the reason why, when a Tathagata
has become totally unbound, the true Dhamma does not
last a long time” (Anguttara Nikaya
Sutta VII.56, Samyutta Nikáya Sutta 16.13)
In
Buddhism there are no dogmas or beliefs that one has to accept on blind faith
without question
http://www.mahindarama.com/e-tipitaka/Anguttara-Nikaya/an3-62-71.htm#65
(Dhammapada, 115) Better it is to live one day seeing the
Supreme Truth
than to live a hundred years without ever seeing the Supreme Truth.
http://dhammapada.buddhistnetwork.com/ http://groups.yahoo.com/group/Dhammapada2all
'Monks, those monks who point out what is not Dhamma as Dhamma,-such conduct of
theirs is to the loss of many folk, to the misery of many folk, to the loss,
the injury, the misery of devas and mankind.
Moreover, such beget great demerit & cause the disappearance of this TRUE Dhamma.
Those monks who
point to Dhamma as not Dhamma
... who point to what is not the Discipline as the Discipline... to what is the
Discipline as not the Discipline... who point out things not uttered &
proclaimed by the Tathagatahim as having been uttered
by him...... who point out what was uttered and proclaimed by him as not having
been so uttered & proclaimed... who point out something not practised by the Tathagatha as
having been practised by him... and the reverse...
who point out what was not ordained by the Tathagatha
as having been ordained by him... and the reverse... such monk' conduct is to
the loss of many folk, to the misery of many folk, to the loss, injury and
misery of devas and mankind. Moreover, such monks
beget great demerit and cause the disappearance of this true Dhamma' - Anguttara Nikaya Sutta 1.10
Anguttara
Nikaya Sutta 1.12 On
unpardonable offences etc ‘Those monks who point to what is not an offence as
being an offence… to an offence as not being such… to a slight offence as being
a serious offence… to a serious as being slight… to an offence against chastity
as not being such… to what is no offence against chastity as an offence… who
point to a partial offence as a complete one… to a complete offence as a
partial one…to a pardonable offence as unpardonable and the reverse…such… cause
the disappearance of this true Dhamma.
‘Those monks who
point out what is not Dhamma as not Dhamma,- such conduct of theirs is
to the profit of many folk, to the good, profit and happiness of devas and mankind. Moreover, such monks beget great merit
and establish this true Dhamma. Those monks who point
out what is Dhamma as being such… to what is not the
Discipline as not being such (the whole the reverse of the above sutta)… the conduct of those monks is to the profit …’
Lohicca
Sutta (Digha
Nikaya 12) – A non-Buddhist poses some good
questions: If Dhamma is something that one must
realize for oneself, then what is the role of a teacher? Are there any teachers who don't deserve some sort of
criticism? The Buddha's reply includes a sweeping summary of the entire
path of practice.
http://www.mahindarama.com/e-tipitaka/Digha-Nikaya/dn-12.htm
Maha-satipatthana Sutta
- Digha Nikaya 22 "And
what is the noble truth of the path of practice
leading to the cessation of stress? Just this very noble eightfold path: right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
"And what is right concentration? There is the case where a monk
-- quite withdrawn from sensuality, withddrawn from unskillful (mental)
qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free
from directed thought & evaluation -- internal assurance. With the fading
of rapture he remains in equanimity, mindful & alert, physically sensitive
of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.'
With the abandoning of pleasure & pain -- as with the earlier disappearance
of elation & distress -- he enters & remains in the fourth jhana: purity of
equanimity & mindfulness, neither pleasure nor pain. This is called right
concentration.
http://www.mahindarama.com/e-tipitaka/Digha-Nikaya/dn-22.htm
http://www.accesstoinsight.org/canon/sutta/digha/dn22.html
Nowadays, the
Buddha’s teachings are often referred to as Tipitaka
or Tripitaka (Three Treasuries), although they were
called "Dhamma-Vinaya" by the Buddha in the
discourses. In Anguttara Nikáya
Sutta 4.180, the Buddha specifically refers to Dhamma as the Suttas
(discourses). Vinaya is the disciplinary code of
monks and nuns. In the Nikáyas, it is also implied
that the Suttas are "Saddhamma"
which means "true Dhamma".
The Boddhisatta
or Arahant is praised by The Buddha?
"Bhikkhus, associate Sariputta
and Moggallana. They are wise and helpful to those
leading the holy life.
Sariputta is like the mother who gives
birth and Moggallana is like the father. Sariputta trains until the fruition of the entry into the
stream of the Teaching and Moggallana until the highest aim is attained. Bhikkhus, Sariputta
can announce, detail, establish and explain the four noble truths. "
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-141.htm
Maha-Saccaka
Sutta (Majjhima Nikaya 36) -- The Greater Discourse to Saccaka
- "Before my Awakening, when I was sstill an unawakened
Bodhisatta
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-36.htm
http://www.accesstoinsight.org/canon/sutta/majjhima/mn036.html
Samyutta
Nikaya 12.65 "Monks, before my Awakening, when
I was just an unawakened Bodhisatta,
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn12-65.htm
http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html
Anguttara
Nikaya Sutta 1.13.1
‘Monks, there is one
person whose birth into the world is for the welfare of many folk, for the
happiness of many folk : who is born out of compassion for the world, for the
profit, welfare of devas and mankind. Who is that one
person? It is a Tathagatha who is Arahant,
a fully Enlightened One. This, monks is that one person.
‘Monks, I do not
know of any other single person who so perfectly keeps rolling the wheel
supreme of Dhamma set rolling by the Tatagatha as doth Sariputta. Sariputta, monks, is the one who perfectly keeps rolling…’
Chief among those great wisdom is Sariputta.
… of supernormal powers is Great Moggallana.
… who uphold minute observance of forms is Kassapa the Great. … who are
clairvoyant, is Anuruddha. … who
are wide knowledge, is Ananda … of retentive memory,
is Ananda. … of good behaviour, is Ananda
Anguttara
Nikaya Sutta 2.12.1 - 'The
believing monk, if he would aspire perfectly, should thus aspire
: May I be like Sariputta and Mongollana. Monks, these are a sort of scale and standard
(whereby estimate) my disciples who are monks,- namely,Sariputta and Mongollana.
Anguttara
Nikaya Sutta 2.6 - ‘Monks,
these two persons born into the world are born to the profit and happiness of
many, to the profit, happiness and welfare of many folk. What two? A Tatagatha, an Arahant who is a
Fully Enlightened One, and a world-ruling monarch. These are two so born.
Monks, these two persons born into the world are worthy of a relic shrine. What
two? (As above) Monks, these two are enlightened. What two? A Tatagatha, an Arahant who is a
Fully Enlightened One, and one enlightened for
himself.
[Majjhima
Nikaya Sutta 55] Jivaka Sutta: To Jivaka
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-55.htm
The Buddha explains the regulations he has laid down concerning meat-eating and defends his disciples against unjust accusations.
Anguttara
Nikaya Sutta 3.45 Duties
‘Monks, these three things
have been enjoyed by the wise and good. What three? Charity,
going forth (from the home to the homeless life, support of mother and father.
These are the three duties.
Giving and harmlessness and
self-restraint,
Control of sense and
service to the parents
And holy ones who live the
righteous life,-
If any one be wise to do
these things
By good men favoured, he an Ariyn
Clear
sighted, will attain the world of bliss.
Anguttara
Nikaya Sutta 3.103 Lamentation
‘This, monks, is reckoned
to be lamentation in the discipline of the Ariyan,
namely, singing. This is reckoned as causing madness in the discipline of the Ariyan, namely, dancing. This is reckoned as childishness
in the discipline of the Ariyan, namely, immoderate
laughter that displays the teeth.
Wherefore, monks, away with
the bridge that leads to singing and dancing! Enough for you,
if you are pleased righteously, to smile just to show your pleasure.’
Anguttara
Nikaya Sutta 4.3.22 A Foolish Elder Or A Wise Elder ?
‘… Then,
monks, I thought to myself: In truth these reverend ones understand not either
the elder, or the things which make an elder.
Though a
man be old, monks, eighty or ninety or a hundred years of age, yet if he be one
who speaks out of due season, who speaks things untrue and unprofitable, things
contrary to Dhamma and contrary to Discipline: if he
be one who utters words unworthy to be treasured in the heart, words
unseasonable and void of reason, words undiscriminating and not concerned with
welfare,-then that one is reckoned just a foolish elder.
Though a
man be young, monks,- a youth, a mere lad, black
haired and blessed with his lucky prime, one in the first flush in life,- if he
be one who speaks in due season, who speaks things true and profitable, things
according to Dhamma and Discipline: if he be one who
utters words worthy to be treasured in the heart, words seasonable, reasonable,
discriminating and concerned with welfare,- then that one is reckoned a wise
elder.
Now, monks,
there are these four things which make the elder. What four? Herein a monk is
virtuous, perfect in obligations, restraint of the obligations, perfect in the
practice of right behaviour, seeing danger in the
slightest faults. He undertakes and trains himself in the training of the
precepts, he has learned, is full up with learning, is a
accumulate of learning. Those doctrines which, lovely at the beginning,
lovely in the middle, lovely at the end (of life) both in the meaning and the
letter of them, which preach the utterly fulfilled, the perfectly purified way
of the Noble-life, - such doctrines are
much heard by him, borne in mind, repeated aloud, pondered over and well
penetrated by his vision. The four stages of Jhanna
which are of the clear consciousness, which are concerned with the happy life
in this very world,- these he wins easily, without
effort. By the destruction of the asavas, in this
very life thoroughly understanding the heart’s release, the release by wisdom,
he realizes it, attains it and dwells therein.
These monks, are the four things which make the elder.
Anguttara
Nikaya Sutta 3.42 ‘Monks, a
believer is to be recognized by 3 characteristics. What 3?
He desires to see the virtuous; he
desires to hear Saddhamma (true dhamma/Suttas);
with heart free from taint of stinginess he dwells at home, a generous giver,
clean handed, delighting in giving up, one ask a favour
of, one who delights to share gifts with others. By these 3 characteristics a
believer is to be recognized as such.
Let him desire to see the virtous, Let him desire to hear Saddhamma preached, Let him remove the taint of stinginess, If he would be by men “believer” called.’
Mahavamsa – The 1st Sangha Council (The Original Suttas&
Whole Dhamma)
http://www.budsas.org/ebud/mahavamsa/chap003.html
There are many
pressures in the world today to modify the Teachings of the Buddha. The Buddha
foresaw that this would happen and warned his disciples to be careful to
maintain the practice just as he had taught them. Ven.
Maha-Kassapa convened the First Buddhist Council
shortly after the Buddha's demise in order to rehearse the Teachings.
Then the thera (Mahakassapa) taking (the
task) upon himself questioned concerning the dhamma,
him the chief of those who had most often heard (the word), him the treasurekeeper of the Great Seer (the Buddha); and the them Ananda, taking (the task)
upon himself, taking his seat in the preacher's chair, expounded the whole dhamma. And all the (theras) knowing all that was
contained in the doctrine repeated the dhamma in turn
after the sage of the Videha country.
Thus in seven months
was that compiling of the dhamma to save the whole
world completed by those (theras) bent on the whole world's
salvation. 'The thera Mahakassapa
has made the blessed Buddha's message to endure five
hundred years,' rejoicing in this thought, at the end of the council,
the earth encircled by the ocean trembled six times and many wondrous signs
were shown in the world in many ways. Now since the canon was compiled by the theras it was called the ' Thera
tradition.' The theras who had held the First Council
and had (thereby) brought great blessing to the world, having lived their
allotted span of life, entered, all, into nibbana.
Mahavamsa – The 2nd Sangha Council
the history of Mahasanghika / Mahayana (The Great Community bikkhus)
http://www.budsas.org/ebud/mahavamsa/chap004.html
Let us consider what
happened after the Buddha’s passing away. About 100 years after the Buddha
passed into Nibbána, conflict (bhikkus
of the Vajji-clan who did shamelessly teach the 10
points were lawful) arose among the monks (Yasa &
theras; All free from Asavas
or known as Arahant nowadays with the bhikkus of the Vajji-clan (-
which bears the name Mahasamghika (The Great
Community bikkhus) in the The
Third Sangha Council ). The Second Sangha Council (eleven hundred ninety thousand bikkhus under Thera Revata) was consequently called to resolve these
differences. Ten points were disputed, one of which concerned whether we should
always follow the advice of our Teacher. In this case,
it was decided that if a monk's teachings or instructions were in accordance
with the Buddha's teachings (i.e. the earliest Suttas
and Vinaya), then his words
should be followed. However, if his instructions contradicted the Buddha's
teachings, they should be ignored.
Mahavamsa – The 3rd Sangha Council (The Mahasamghika)
http://www.budsas.org/ebud/mahavamsa/chap005.html
THAT redaction of
the true dhamma, which was arranged at the beginning
by the great theras Mahäkassapa
and others, is called that of the theras. One and
united was the school of the theras in the first
hundred years. But afterwards arose other schools of
doctrine.' The heretical bhikkhus, subdued by the theras who had held the Second Council, in all ten
thousand, founded the school which bears the name Mahasamghika.
The TRUE Dhamma is embodied
in the earliest discourses of the Buddha found in the Digha,
Majjhima, Samyutta and Anguttara Nikáyas, and the six
books of Khuddaka Nikáya
(is also known as Agama Sutra in the Mahayana Buddhism)(These Nikáyas
are generally accepted by all schools of Buddhism to be the original teachings
of the Buddha, unlike other books which are controversial because they contain
some contradictions with the Nikáyas. The earliest
discourses in the Nikáyas are very consistent and
contain the flavor of liberation from suffering. Khuddaka
Nikáya, the fifth, is the "minor" or
"small" collection. Although termed "small", it is in fact
the largest as more and more books have been added to it over the years. It has
grown to fifteen books in the Thai and Sri Lankan versions. In 1956, the Sangha Council in
In
the Maha parinibbána Sutta (Digha Nikáya
Sutta 16),
http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html
http://www.mahindarama.com/e-tipitaka/Digha-Nikaya/dn-16.htm
which
details the demise of the Buddha, the Buddha advised the monks: "Whatever Dhamma (Sutta)-Vinaya
I have pointed out and formulated
for you, that will be your Teacher when I am
gone." This is a very important statement the significance of which
has been overlooked by many Buddhists. Because many Buddhists have not heard
this advice or grasped its significance, they search far and wide for a
teacher; a teacher they can be proud of and brag about his attainments, etc.. Some even travel halfway round the world or more in such
a search. These people create personality cults based on the perceived goodness
of the teacher rather than on the Dhamma-Vinaya
itself.
Again, in Digha Nikáya Sutta
16, the Buddha said: "Monks, be a lamp unto yourselves,
be a refuge unto yourselves, with no other
refuge. Take the Dhamma as your lamp,
take the Dhamma as your
refuge, with no other refuge." In other words, we should depend
solely on ourselves and on the Buddha’s words. In the Suttas,
the Buddha referred to a monk as a kalyanamitta (good
friend). A monk is a good friend who introduces you to the Buddha’s teachings
and encourages you in the spiritual path. It is you, however, who have to take
the three refuges (i.e. dependence) in the Buddha, Dhamma
and Sangha. But nowadays, some people have added a
fourth refuge (i.e. refuge in a monk or a teacher) which contradicts the
Buddha’s teachings. This is made very clear in the Suttas.
[Digha
Nikáya Sutta 7] Jaliya Sutta - Where is Soul? Same as the body or
separate?
http://www.mahindarama.com/e-tipitaka/Digha-Nikaya/dn-7.htm
[Digha
Nikáya Sutta 20] Mahasamaya Sutta- The Great Meeting (Is Asura
Lower Realm/Place than Human?)
Ariyan
Eightfold Path (traveled by the Rightly Self-awakened Ones of former times.- Samyutta Nikaya
12.65)
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn12-65.htm
www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html
(i)
Right View
Right View is the understanding
of the Four Ariyan Truths. It includes having the
right view or understanding of the law of kamma-vipaka.
Right View is attained by listening to the Dhamma (Sutta), and having thorough consideration or attention. A
person with Right View is already an Ariya. There is
a state of cessation of dukkha called nibbana. In passing into parinibbana,
nothing is eternalized nor is anything annihilated. (Samyutta
Nikaya 22.85)
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn22-85.htm
The Third Ariyan Truth:
Cessation
(cessation of unpleasantness)
“There is a state of cessation of dukkha called nibbana”.
This is the Third Ariyan Truth proclaimed by the
Buddha. The Buddha declared “Nibbana is the highest
bliss” even though there is cessation of all perception and feeling when one
experiences nibbana. The Buddha explained: “Nay,
monks, the Tathagata does not recognize bliss merely
because of pleasurable sensation, but monks, wherever bliss is attained, there
and there only does the Accomplished One recognize bliss.” Parinibbana. In passing into
parinibbana, nothing is eternalized nor is anything annihilated
because even here and now in this very life there is no core of unchanging self
(Samyutta Nikaya Sutta 22.85) this body and mind is a constant flux.
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn22-85.htm
Friends, this is the
noble truth of the path and method for the cessation of unpleasantness."
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn22-85.htm
Ariyan
Eightfold Path (traveled by the Rightly Self-awakened Ones of former times.- Samyutta Nikaya
Sutta 12.65) “...Just this”
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn12-65.htm
www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html
Samyutta
Nikaya Sutta 12.65 - an ancient path, an ancient road, traveled by
the Rightly Self-awakened Ones of former times. … Just
this noble eightfold path
http://www.accesstoinsight.org/canon/sutta/samyutta/sn12-065.html
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn12-65.htm
"Monks, before
my Awakening, when I was just an unawakened Bodhisatta, the realization came to me: 'How this world has
fallen on difficulty! It is born, it ages, it dies, it falls away & rearises, but it does not discern the escape from this
stress, from this aging & death. O when will it discern the escape from
this stress, from this aging & death?'
"In the same
way I saw an ancient path, an ancient road,
traveled by the Rightly Self-awakened Ones of former times. And what is
that ancient path, that ancient road, traveled by the Rightly Self-awakened
Ones of former times? Just
this noble eightfold path: right view, right aspiration, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. That is the ancient path, the ancient road, traveled by the
Rightly Self-awakened Ones of former times. I followed that path. Following it,
I came to direct knowledge of aging & death, direct knowledge of the
origination of aging & death, direct knowledge of the cessation of aging
& death, direct knowledge of the path leading to the cessation of aging
& death. I followed that path. Following it, I came to direct knowledge of
birth... becoming... clinging... craving... feeling... contact... the six sense
media... name-&-form... consciousness, direct knowledge of the origination
of consciousness, direct knowledge of the cessation of consciousness, direct
knowledge of the path leading to the cessation of consciousness. I followed
that path.
"Following it,
I came to direct knowledge of fabrications, direct knowledge of the origination
of fabrications, direct knowledge of the cessation of fabrications, direct
knowledge of the path leading to the cessation of fabrications. Knowing that
directly, I have revealed it to monks, nuns, male lay followers & female
lay followers, so that this holy life has become powerful, rich, detailed, well-populated,
wide-spread, proclaimed among celestial & human beings."
Saccavibhanga
Sutta (Majjhima Nikaya Sutta 141) -- Discourse on
The Analysis of the Truths Ven.
Sariputta gives a detailed explanation of the Four
Noble Truths.
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-141.htm
www.accesstoinsight.org/canon/sutta/majjhima/mn141.html
Vera Sutta (Anguttara Nikaya Sutta 10.92) -- Animosity What it takes for a lay person to become a stream-winner.
http://www.accesstoinsight.org/canon/sutta/anguttara/an10-092.html
Nowadays, the
Buddha’s teachings are often referred to as Tipitaka
or Tripitaka (Three Treasuries), although they were
called "Dhamma-Vinaya" by the Buddha in the
discourses. In Anguttara Nikáya
Sutta 4.180, the Buddha specifically refers to Dhamma
as the Suttas (discourses). Vinaya is the
disciplinary code of monks and nuns. In the Nikáyas,
it is also implied that the Suttas are "Saddhamma" which means "true Dhamma".
Nikayas is also known as Agama
Sutra in the Mahayana Buddhism
1. Digha Nikaya Suttas
Collection of
Long Discourses of the Buddha.
http://www.mahindarama.com/e-tipitaka/Digha-Nikaya/digha-nikaya.htm
http://www.accesstoinsight.org/canon/digha/index.html
2.
Majjhima Nikaya Suttas
3.
Collection of Medium Length
Discourses of the Buddha
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/majjhima-nikaya.htm
http://www.accesstoinsight.org/canon/majjhima/index.html
http://www.saigon.com/~anson/ebud/majjhima/index.htm
http://www.budsas.org/ebud/majjhima/index.htm
3. Samyutta Nikaya Suttas
Collection of the Kindred Sayings
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/samyutta-nikaya.htm
http://www.accesstoinsight.org/canon/samyutta/index.html
4. Anguttara Nikaya Suttas
A Collection of Gradual Sayings
http://www.mahindarama.com/e-tipitaka/anguttara-nikaya.htm
http://www.accesstoinsight.org/canon/anguttara/index.html
http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/index.html
http://uk.geocities.com/bhikkhu_samahita/Canon/Sutta/AN/Numerical.htm
5. Khuddaka Nikaya Suttas
The Smaller Collection
http://www.mahindarama.com/e-tipitaka/Khuddaka-nikaya.htm
http://www.saigon.com/~anson/ebud/ebsut027.htm
http://www.accesstoinsight.org/canon/khuddaka/index.html
http://www.budsas.org/ebud/ebsut027.htm
Kamma (Karma) Vs Prayers,
Praise & Vows
Paccha-bhumika
Sutta (Samyutta Nikaya Sutta 42.6) -- [Brahmans]
of the
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn42-6.htm
http://www.accesstoinsight.org/canon/sutta/samyutta/index.html
The Buddha explains
how the principles of kamma and rebirth are as inviolable as the law of gravity.
Choose your actions with care, lest you sink like a stone!
-- because of the
prayers, praise, & circumambulation of that great crowd of people -- at the
break-up of the body, after death, reappear in a good destination, the heavenly
world?"
The Blessed One (Buddha), worthy &
rightly self-awakened, can arrange it so that all the world, at the break-up of
the body, after death, reappears in a good destination, the heavenly world.?"
"So it is with
any man who takes life, steals, indulges in illicit sex; is a liar, one who
speaks divisive speech, harsh speech, & idle chatter; is greedy, bears
thoughts of ill-will, & holds to wrong views. Even though a great crowd of
people, gathering & congregating, would pray, praise, & circumambulate
with their hands palm-to-palm over the heart -- [saying,] 'May this man, at the
break-up of the body, after death, reappear in a good destination, the heavenly
world!' -- still, at the break-up of the body, after
death, he would reappear in destitution, a bad destination, the lower realms,
hell.
Mahayana Sutra :
THE
REAL MEANING OF PURE LAND
http://www.purifymind.com/drfu24.htm
PURE Land means No Land, and No Land means No Mind, No Mind means Pure Mind,
when the mind is pure, the rebirth in pure land will be the next step.
THE real way of
chanting the name of Buddha is to destroy the attachment or delusion first,
then reaching the realm of chanting the name of Buddha of “without form or
sign”. In this realm of “without form or sign”, the result of chanting the name
of one Buddha equals the result of chanting the name of all Buddhas
in ten directions(space) and three times(past, present, and future).
CHANTING the name of
Buddha with “without form or sign”, one means all and all means one, one
chanting means all chanting, chanting means no chanting and no chanting means
chanting, to awaken to the truth with seeing or touching anything, this is the
elevation of spirit of Samadhi (putting together, composing the mind, intent
contemplation, perfect absorption, union of the meditator
with the object of meditation).
DIAMOND Sutra says: {If they want to
see me with form, or talk to me with sound, they are going the wrong way, and
cannot see me (get enlightened)}. Therefore, the difference between Mahayana
and Hinayana is the attachment. The practitioners of
The Buddha Sikyamoni once said "The repetition of the name Amitabha Buddha is meritorious only if thou speak it with
such a devout attitude of mind as will cleanse thy heart and attune thy will to
do works of righteousness."
Jivaka
Sutta (Anguttara Nikaya Sutta 8.26) -- To Jivaka (On Being a Buddhist)
http://www.mahindarama.com/e-tipitaka/Anguttara-Nikaya/an8-21-30.htm
http://www.accesstoinsight.org/canon/sutta/anguttara/an08-026.html
Cula-kammavibhanga
Sutta (Majjhima Nikaya Sutta 135) -- The Shorter
Exposition of Kamma Why do some people live a long
life, but others die young? Why are some people born poor, but others born
rich? The Buddha explains how kamma accounts for a
person's fortune or misfortune.
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-135.htm
Tirokudda
Kanda (Khp 7) -- Hungry Shades Outside the Walls
Dedication to our Departed Next-of-Kin
Tirokudda
Sutta, Khuddaka Nikaya ~ Ven Indaratana
Thera~
http://www.mahindarama.com/e-library/tirokudda.htm
http://www.accesstoinsight.org/canon/sutta/khuddaka/khp/index.html
Important points on theTirokudda Sutta
1. People are born
as petas due to evil actions they have performed.
2. Only the petas who know that their
condition can be solved by the receiving of the dedication of merits to them,
are able to begin to find a way to solve their suffering. Merits (punna) are the only things that departed next-of-kin petas can receive in order that they can help themselves;
not joss-sticks, sacrificial livestock, wine, chanting of mantras, etc.
3. Petas are not spirits but are real beings
inhabiting one of the 31 planes of existence.
4. As the Ariya Sangha
is the unsurpassable field of merit, the offering of alms to the Buddha and his
Sangha and the dedication of the merits therefrom to the petas is the
most effective way.
MEDITATION
:
Yuganaddha Sutta (Anguttara Nikaya Sutta 4.170) -- In Tandem Ven. Ananda describes the paths to arahantship by which insight (vipassana) and tranquillity (samatha) work hand-in-hand.
http://www.mahindarama.com/e-tipitaka/Anguttara-Nikaya/an4-161-170.htm
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-170.html
Ananda
Sutta (Samyutta Nikaya Sutta 54.13) -- To Ananda (on Mindfulness of Breathing)
The Method taught & recommended by the Buddha, Arahant, the Fully Enlightened One to ALL the monks & practiced by Himself. (attainment of first Jhanna till fourth Jhanna and above)
http://www.mahindarama.com/e-tipitaka/sn54-13.htm
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn54-13.htm
The Buddha explains
to Ven. Ananda how the
sustained practice of mindfulness
of breathing
(anapanasati) leads, by stages, to full Awakening.
Majjhima
Nikaya Sutta 14: 'Even
though a noble disciple has seen clearly as it actually is with proper wisdom
how sensual pleasures provide little gratification, much suffering . . . , as
long as he still does not attain to the delight and pleasure that are apart
from sensual pleasures, apart from unwholesome states (the first jhana) or to something more peaceful than that (the higher jhanas), he may still be attracted to sensual pleasure.'
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-14.htm
No jhana, the wrong path. Right concentration is the Four Jhanas, the eighth factor of the Noble Eightfold Path. When
jhana is attained, the Five Hindrances are
eliminated. This is the type of meditation praised by the Buddha because it is
conducive to liberation, Nibbana. In Majjhima Nikaya 31, 'a superhuman
state, a distinction in knowledge and vision worthy of the noble ones' is
defined as the first jhana . . . second jhana . . . third jhana . . .
fourth jhana . . . .' To say that jhana
is not necessary is the same as saying that right concentration is not
necessary for liberation. In effect, this means we are only practising
a sevenfold path, which is not the path laid down by
the Buddha to win Nibbana.
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-31.htm
In Samyutta Nikaya Sutta 16.13, this is mentioned as one of the factors
leading to the disappearance of the true Dhamma. Thus
in Anguttara Nikaya Sutta 6.64 the Buddha said: 'Concentration is the path;
no-concentration, the wrong path.'
No jhana, no asava-destruction. As
the suttas describe, the most important of the six
higher knowledges (abhinnas),
which include various types of psychic power, is asava-destruction
-- the attainment of aarahantship. Asavas,
as explained earlier, mean uncontrolled mental outflows. So an arahant is one whose uncontrolled mental outflows have
ceased permanently. Jhana is a state where the
uncontrolled mental outflows cease temporarily. For instance, unwholesome
thoughts cease in the first jhana; and all thoughts
cease, a state of 'ariyan silence', in the second and
higher jhanas. If one cannot attain jhana and cause the asavas to
cease temporarily, how can one possibly make the asavas
cease permanently?
Advice
to indulge in Jhana. In Majjhima Nikaya Sutta 66, the Buddha describes the bliss of jhana: 'This is called the bliss of renunciation, the bliss
of seclusion, the bliss of peace, the bliss of enlightenment. I say of this
kind of pleasure that it should be pursued, that it should be developed, that
it should be cultivated, that it should not be feared.'
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-66.htm
The Buddha further
explains in Digha Nikaya Sutta 29: '. . . these four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to
dispassion, to cessation, to Nibbana. What are they?
. . . the first jhana . . .
second jhana . . . third jhana
. . . fourth jhana . . . . So if wanderers from other
sects should say that the followers of the Sakyan are
addicted to these four forms of pleasure-seeking, they should be told: 'Yes',
for they would be speaking correctly about you . . . .
Well then, those who
are given to these four forms of pleasure-seeking -- how many fruits, how many
benefits can they expect? . . . They can expect four fruits . . . they become a
sotapanna . . . sakadagami
. . . anagami . . . arahant
. . . .'
Samatha and Vipassana
In the practice of
right recollection, one can either recollect one object or several objects.
Recollection of one object, e.g. recollection of the breath (anapanasati), leads to tranquility and concentration of
mind -- the precondition for wisdom. Recollection of several objects, e.g.
body, feeling, mind and Dhamma, leads to wisdom --
provided there is concentration of mind[29] , and also the other factors of the
Noble Eightfold Path.
Generally speaking,
recollection of one object is called samatha,
tranquility meditation, and recollection of several objects is called vipassana, contemplation meditation.[30]
Nowadays there is a
popular belief that Buddhist meditation consists only of vipassana.
However, even a nodding acquaintance with the suttas
should make it clear that samatha is also an
important and integral part of it. In fact in Samyutta
Nikaya Sutta 54.1.8 and
54.2.1 the Buddha said that before enlightenment, and even after that, he would
generally spend his time on intent recollection of breathing, calling it 'The Ariyan way of life, the best of ways, the Tathagata's way of life'. Both samatha
and vipassana are needed for final liberation. But
the order of practice is not important. One can practise
samatha or vipassana first,
or practise them simultaneously.
The necessity of both samatha
and vipassana is obvious from the following suttas:
Anguttara
Nikaya Sutta 4.170: In this
sutta, Venerable Ananda
says that monks and nuns who informed him that they had attained arahantship all declared that they did so by one of the
four categories, i.e. there are only these four ways to arahantship:
o
Samatha followed by vipassana
- after which the path is born in him/herr,
o
Vipassana followed by samatha[31]
- after which the path is born in him/herr,
o
Samatha and vipassana
together, simultaneously - after which the path is born in him/her, and
o
The mind stands fixed internally (i.e. on the cognizant consciousness or
'self') until it becomes one-pointed[32] - after which the path is born in
him/her.
Majjhima
Nikaya Sutta 43: After
right view is attained, five other supporting conditions are necessary for
final liberation, namely:
http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-43.htm
Samyutta
Nikaya Sutta 35.204: Here
the Buddha gives the parable of a swift pair of messengers (samatha
and vipassana) who bring the message of reality (Nibbana).
Anguttara
Nikaya Sutta 9.4 and 10.54:
These two suttas also say that both samatha and vipassana are
necessary.
The Importance of Understanding the Suttas
Attaining
Right View. The importance of understanding the
earliest suttas, found in the nikayas,
cannot be overemphasized.[35] Why? Because
they are the authoritative means for right view. It is said in Majjhima Nikaya 43 that right
view arises from listening to the Dhamma and having
thorough consideration. Gaining right view is crucial because it is synonymous
with becoming an ariya.[36]
Thus the Buddha put right view as the first factor of the Noble Eightfold Path,
saying that the cultivation of the Noble Eightfold Path starts with right
view.[37] Hence we see in the Suttas and Vinaya that every person who attained stream-entry (first
path ariya) did so by listening to the Dhamma. After right view is attained, five other supporting
conditions are necessary for final liberation -- among them, listening to the Dhamma and discussing the Dhamma.
This means that to practise meditation without
studying the discourses (suttas) is a great mistake
if one's aim is liberation from suffering.
Liberation.
In addition, Anguttara Nikaya
Sutta 5.26 gives the five occasions when liberation
is attained:
o
Listening to the Dhamma,
o
Teaching the Dhamma,
o
Repeating the Dhamma,
o
Reflecting on the Dhamma, and
o
Some concentration sign (samadhi nimitta)
is rightly reflected upon and understood.
Of these five
occasions, only the last possibly refers to formal meditation. This shows that
understanding the Dhamma is of paramount importance
for liberation. Two synonymous Pali terms frequently
recur in the suttas: (i) bahusacca - much hearing of the Truths (Dhamma),
and (ii) bahussuta - much hearing of Dhamma. And in Majjhima Nikaya Sutta 53, bahussuta is said to be one of the possessions of a noble
one.
Penetrative
insights only possible with jhana.
We find in the suttas that people often attained the
various levels of ariyahood while listening to the Dhamma, especially the sotapanna
stage. Depending on how developed their mind is, i.e. the degree of
concentration they possess, their attainment corresponds to their concentration
level when they heard the Dhamma. Thus one without jhana could become a sotapanna or
sakadagami on hearing, teaching, repeating or
reflecting on the Dhamma; whereas another possessing jhana would have become an anagami
or arahant. Why? Because they
possess the pure and developed mind, owing to jhana
with its supports and requisites, for penetrative insights to be possible.
Chapter One of the Mahavagga (Vinaya-pitaka) makes this quite clear. After the Buddha
converted 1,000 matted-hair ascetics (jatilas) to
become his disciples, he preached to them the Adittapariyaya
Sutta, whereupon all 1,000 of them became arahants. Thereafter the Buddha brought them to Rajagaha, where King Bimbisara
led 12 nahutas of lay people to visit the Buddha.
According to Pali dictionaries, a nahuta
is 'a vast number, a myriad'; and according to the Vinaya
Commentary is 10,000. The Buddha gave them a graduated
discourse on the Dhamma, basically on the Four Noble
Truths, and all 12 nahutas (120,000) of them attained
the Dhamma-eye -- the first path ariya
attainment. Some of them may have practised
meditation, but it is highly improbable that everyone in this large number of
people would have done so.
LIV. Anapana-samyutta -- Mindfulness of breathing (Anapanasati) Samyutta Nikaya Sutta 54.13
http://www.mahindarama.com/e-tipitaka/samyutta-nikaya/sn54-13.htm
http://www.accesstoinsight.org/canon/sutta/samyutta/sn54-013.html
Links :
THE MEDITATION INSTRUCTIONS
Given In The Satipatthana Sutta & Anapanasati Sutta
(The Actual Practice Of
Meditation And
HOW The Buddha Instructed
Us To Do This Practice)
For more information about meditation retreats and the Buddha’s
Teachings according to the Suttas and Vinaya, please go to our website at http://www.dhammasukha.org or contact Bhante Vimalaramsi
at Dhamma Sukha Meditation
Center, RR1 Box 100, Annapolis, MO. 63620, U.S.A. or write an email to bhantev4u@yahoo.com or khantikhema@yahoo.com May all beings always be happy and
may you attain Nibbana quickly and easily, in this
very life!
******************************************************************************
MP3 Dhamma & Sutta
Talks By Ven Dhammavuddho Maha Thera
http://www.vbgnet.org Vihara Buddha Gotama
KUCHING DHAMMA TOUR
-
The recorded Dhamma
Talks (and Q & As too) are hereby reproduced for both days (27~28 May) .... http://friendsofthedhamma.net/Kuching_Dhamma_Tour1.html
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Join this site mailing list for latest update?
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Remember to share the Buddha's Teachings (Dhamma) with your friends!
You
can get merits with that.
(10)
The Story of the Questions Raised by Sakka, king of
the devas (gods)
While residing at
the Jetavana monastery, the Buddha uttered Verse
(354) of this book, with reference to four questions raised by Sakka, king of the devas.
On one occasion, at
a meeting of the devas in
the Tavatimsa realm, four questions were raised, but
the devas failed to get the correct answers.
Eventually, Sakka took these devas
to the Buddha at the Jetavana monastery. After
explaining their difficulty, Sakka presented the
following four questions:
(a) Among gifts,
which is the best?
(b) Among tastes, which
is the best?
(c) Among delights,
which is the best?
(d) Why is the
eradication of craving said to be the most excellent?
To these questions,
the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes
and the best of all delights. Eradication of Craving leads to the attainment of
arahatship and is, therefore, the greatest of all conquests."Dhammapada Verse 354.
At the end of the
discourse, Sakka said to the Buddha, "Venerable
Sir, if the gift of the Dhamma excels all gifts why
are we not invited to share the merit whenever gifts of the Dhamma
are made? Venerable Sir! I pray that, from now on, we may be given a share in
the merit of good deeds". Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit
of all their good deeds with all beings.
Since then, it has
become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is
done.
The
Buddha spoke in verse as follows:
Dhammapada Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
http://Dhammapada.Buddhistnetwork.com
Join this group for future update news:
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