Buddha Dhamma Talks & Quotes
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Channel Posts
| 2 |  No text... | 138 |
| 3 | GOOD Afternoon! Some of you maybe interested to know what the Buddha said about other "beings". An easy fun to talk on a Sunday.
To go to the talk itself start from 39.45. Enjoy!
https://www.facebook.com/share/v/1GvKrvoVQq/ | 153 |
| 4 |  No text... | 260 |
| 5 | What needs to be done, I will do.
The duty of one whose energy is strong;
the duty of one who longs for awakening:
that I’ll do, I won’t fail.
See my energy and vigor!
Teach me the path,
the direct route
whose objective is freedom from death.
I’ll know it with wisdom,
as the Ganges knows the ocean.
- Thag 2.24 | 241 |
| 6 |  No text... | 195 |
| 7 |  No text... | 251 |
| 8 | Topic: Sense Pleasures
MN 146 From… Nandakovādasutta:
Advice from Nandaka
…“Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments, and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before.’ Would they be speaking rightly?”
“No, sir. Why is that? Because even if they wrap that cow up in that very same hide and say: ‘This cow is joined to its hide just like before,’ still that cow is not joined to that hide.”
“I’ve made up this simile to make a point. And this is the point. ‘The inner flesh’ is a term for the six interior sense fields. ‘The outer hide’ is a term for the six exterior sense fields. ‘The connecting tendons, sinews, and ligaments’ is a term for greed and relishing. ‘A sharp meat cleaver’ is a term for noble wisdom. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.
Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”…
https://suttacentral.net/mn146/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin | 222 |
| 9 | Topic: Sense Pleasures
SN 46.51 From… Āhārasutta:
Nourishing
[Note: This is just a small excerpt from a longer sutta. It’s worth reading the whole thing if you have the time.]
At Sāvatthī.
“Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen …
And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.…
…And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.…
https://suttacentral.net/sn46.51/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin | 152 |
| 10 | Topic: Sense Pleasures
Suttanipāta
Snp 4.2 Guhaṭṭhakasutta:
Eight on the Cave
Trapped in a cave, thickly overspread,
sunk in delusion they stay.
A person like this is far from seclusion,
for sensual pleasures in the world are not easy to give up.
The chains of desire, the bonds of life’s pleasures
are hard to escape, for one cannot free another.
Looking to the past or the future,
they pray for these pleasures or former ones.
Greedy, fixated, infatuated by sensual pleasures,
they are incorrigible, habitually immoral.
When led to suffering they lament,
“What will become of us when we pass away from here?”
That’s why a person should train in this life:
should you know that anything in the world is wrong,
don’t act wrongly on account of that;
for the wise say this life is short.
I see the world’s population floundering,
given to craving for future lives.
Base men wail in the jaws of death,
not rid of craving for life after life.
See them flounder over belongings,
like fish in puddles of a dried-up stream.
Seeing this, live unselfishly,
forming no attachment to future lives.
Rid of desire for both ends,
having completely understood contact, free of greed,
doing nothing for which they’d blame themselves,
the wise don’t cling to the seen and the heard.
Having completely understood perception and having crossed the flood,
the sage, not clinging to possessions,
with dart plucked out, living diligently,
does not long for this world or the next.
https://suttacentral.net/snp4.2/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin | 140 |
| 11 |  No text... | 143 |
| 12 | 👆
Ajahn Chah once told the Sangha how as a young monk, on one occasion, he literally ran away from a difficult situation. It happened like this: he was staying for a while with a male lay supporter in a deserted monastery. A young widow started to bring her son to offer food to him every morning. After a few days he became suspicious of the widow’s intentions towards him. She seemed to be trying to use her sweet, lovable young son as a means of creating a connection between them. It was working. He was feeling a growing attraction to the widow. One night Ajahn Chah woke in a cold sweat. He roused his lay companion. As soon as they’d gathered their belongings, guided by the light of the moon, they set off into the forest.
Ajahn Chah always taught us to be courageous and to face up to our problems. You put out the fire wherever it’s burning. At the same time he taught us to be realistic, to humbly acknowledge our present limitations. If we know we are fighting a losing battle, it’s best to retreat to higher ground and regroup. In fact, Ajahn Chah didn’t retreat from the real problem — the defilements in his heart — but he withdrew from a situation which provoked those defilements to a degree he was not yet ready to face. In telling the story, he reminded us all of the vital distinction between courage and recklessness.
Ajahn Jayasāro
2/6/26 | 160 |
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| 17 | Theragāthā
Thag 16.3: The Verses of Arahant Telakāni
747. I was truly very energetic. For a long time I went about searching for the Dhamma. I inquired from many recluses and brāhmins. But I didn’t get to hear a true Dhamma which calms the mind.
748. Who indeed crossed over the world? Who is the person who has attained Nibbāna? Whose Dhamma should I accept for realizing the truth of this life?
749. Those days, I was inwardly cunning. Like a fish that has swallowed bait, like the asura Vepacitta bound by the snare of God Sakka, I was bound by defilements.
750. Then I was removing those defilements but still I was unable to get rid of grief and crying. Who in this world could teach me a Dhamma giving realization to release me from these bonds?
751. Who is that recluse or brāhmin who could teach me a Dhamma that destroys defilements? From whom should I accept a Dhamma that washes away old age and death?
752. I led a life which was tied together with uncertainty and doubt, powered by arrogance, boiled by anger, stiffened by pride and sunken in desires.
753. There is a bow made of craving. There are about thirty arrows called views that came from that bow. See how they have penetrated to the depth of the heart!
754. There are these false theories which are used to win arguments. Since I clung to them and did not abandon them, I was destroyed by those very same wrong views. I trembled like a leaf shaken by the wind.
755. This life with its sense bases was completely entangled in the view of self. That is why I trembled so much.
756. I did not meet anyone who could cure me by removing the dart of defilements from me with a knife, or other cutting tools.
757. Without using a knife, and without injuring, who could remove these darts of defilements which have pierced my mind all over?
758. I had fallen into a great danger. Removing the poison of defilements with the Dhamma, if someone could give me his hand, truly he becomes the best for me.
759. I was drowned in a lake filled with deceit, conceit, arrogance and sleepiness. My body was permanently covered with the mud of defilement.
760. My life was filled with the thunder of conceit and clouds of fetters. I was carried here and there by the winds of wrong views and intentions of desires.
761. The stream of craving flows throughout all the sense bases. Craving is tangled in life like a vine wrapped around a tree. Who could block this stream of craving? Who could cut this creeper of craving?
762. Good man, make a dam to block the stream of craving. May you not fall into hell from this stream of mind-born defilements, like a tree falls from the rapid current.
763. Indeed I was very scared. I was seeking the way to go to the far shore from the near shore. Finally I met the great protection, the great teacher who has the weapons of wisdom, surrounded by Great Seers.
764. My great teacher held out a pure, beautiful staircase for me. It is made out of the hardwood called true Dhamma. Since I was carried away by the stream of defilements, my great teacher asked me to climb the staircase saying, “Cross over! Don’t be afraid.”
765–66. Then I climbed the Dhamma tower called mindfulness. Having climbed there, I wisely investigated the true nature of life. Whatever I previously delighted in, clinging to self centered view, all of that, I abandoned. I saw the way to get on the ship heading to Nibbāna. Having abandoned the view of self, I saw the supreme shore, Nibbāna.
767. The Supreme Buddha taught a supreme way that leads to the complete cessation of the darts of defilements produced by links of existences.
768. The Buddha is the greatest remover of the poison of defilements. For a long time there were those knots of defilements that surrounded the depth of my heart. My great teacher cast off all those knots for me.
These verses were said by Arahant Telakāni.
https://suttafriends.org/sutta/thag16-3/ | 198 |
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| 20 | For every moment that we let go of our desire, our greed, the craving to breathe, we experience the momentary bliss of Nibbana.
We can see that by simply focusing the mind on the breath, we are on the path leading to the attainment of Nibbana. This practice can encompass the complete Noble Eightfold Path leading to liberation.
How can this be? I'm not going to go into the complete list at this time, but we might look briefly at number one on that path: right understanding. When we understand this whole process of breathing, exactly as it is, we are developing right understanding. That is, we understand this is what is called suffering, in this tiny example of breathing. The cause of suffering is this little bit of greed that we have. And the end of suffering is that little peace we experience when we let go of greed. That understanding, that insight, is right understanding. We can see this in the breath itself. Simply while breathing and being mindful of it, we can gain a glimpse of it.
While on the Noble Eightfold Path, we don't always practice each step in the order they are listed. We practice each element as required. For example, we have a tendency to neatly arrange our kitchen utensils. The measuring spoon is in its place, ladles are in their place, pans in theirs. We've arranged everything nicely, even beautifully. But when we begin to cook, we don't necessarily use the utensils in the order in which they're arranged. We grab whatever is necessary and use it. Similarly, for the Noble Eightfold Path, the Buddha has ordered its spiritual utensils in a beautiful way. Step by step, he explains right understanding, thinking, speech, and so forth.
But we may practice them in a different order as the opportunity and need presents itself.
So, here is another example of the larger path being contained within the simple activity of watching the breathing process. When we follow the path, we might begin with understanding (the first listed step), but we will use whatever factor is necessary, at the moment. For example, while engaging in this practice of mindfulness of breathing, we may begin with understanding, but as we work at it, we could become drowsy. Then it's necessary to use right effort. Then we might become agitated. So we must regain our balance with right concentration. So we bring to our practice whichever Noble Eightfold Path factor is necessary.
And so, as we focus the mind on the breath, giving it total, undivided attention, many things unfold-all by themselves. As we engage in this practice, our understanding and our mindfulness keep growing, evolving, unfolding. It is a wonderful way to glimpse the truth of existence.
~ Bhikkhu Gunaratana (Bhante G)
The Secret of Breathing | 183 |
