Buddha Dhamma Talks & Quotes

From Princeton Graduate & Singapore Civil Servant to Buddhist Nun ft Ven. Damcho  @sravastiabbey https://www.youtube.com/watch?v=a9AIvBvX_S0&t=400s

Lay People is the topic Dīgha Nikāya DN 31 From… Siṅgālasutta: Advice to Sigālaka—Drawbacks of Laziness …There are these six drawbacks of habitual laziness. You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. These are the six drawbacks of habitual laziness.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Some are just drinking buddies, some call you their dear, dear friend, but a true friend is one who stands by you in need.

Sleeping late, adultery, making enemies, harmfulness, bad friends, and avarice: these six grounds ruin a person.

With bad friends, bad companions, bad behavior and alms-resort, a man falls to ruin in both this world and the next.

Dice, women, drink, song and dance; sleeping by day and roaming at night; bad friends, and avarice: these six grounds ruin a person.

They play dice and drink liquor, and consort with women loved by others. Associating with the worse, not the better, they diminish like the waning moon.

A drunkard, broke, and destitute, thirsty, drinking in the bar, drowning in debt, will quickly lose their way.

When you’re in the habit of sleeping late, seeing night as time to rise, and always getting drunk, you can’t keep up the household life.

‘Too cold, too hot, too late,’ they say. When the young neglect their work like this, riches pass them by.

But one who considers heat and cold as nothing more than blades of grass— he does his duties as a man, and happiness never fails.…”

https://suttacentral.net/dn31/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Lay People is the topic Saṁyutta Nikāya SN 7.12 UdayaSutta: Udaya Near Sāvatthī. Then early in the morning, the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. The brahman Udaya filled the Blessed One’s bowl with rice. Then a second time, [on the next day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a second time, the brahman Udaya filled the Blessed One’s bowl with rice. Then a third time, [on the following day,] the Blessed One, having adjusted his under robe and carrying his bowl & outer robe, went to the home of the brahman Udaya. And a third time, the brahman Udaya, having filled the Blessed One’s bowl with rice, said to him, “This pesky Gotama contemplative keeps coming again & again.” The Buddha:

“Again & again    they sow the seed. Again & again     the deva-kings rain. Again & again     farmers plow the fields. Again & again     grain comes to the kingdom. Again & again     beggars wander. Again & again     lords of giving give. Again & again     having given, the lords of giving Again & again     go to a heavenly place. Again & again     dairy farmers draw milk. Again & again     the calf goes to its mother. Again & again     one wearies & trembles. Again & again     the dullard goes to the womb. Again & again     you take birth & die. Again & again     they carry you to the charnel ground. But on gaining the path to no again-becoming, you, deep in discernment, don’t take birth    again & again.”

When this was said, the brahman Udaya said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.” https://www.dhammatalks.org/suttas/SN/SN7_12.html

Lay People is the topic MN 97 From… Dhanañjānisutta: With Dhanañjāni …When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?” “How can I possibly be diligent, Master Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.” “What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?” “No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.” “What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?” “No, Master Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.” “Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Someone who behaves in a principled and just manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness. Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children … bondservants and workers … friends and colleagues … relatives and kin … guests … ancestors … deities … king … fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?” “Someone who behaves in a principled and just manner. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.” Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.… https://suttacentral.net/mn97/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Aṅguttara Nikāya AN 5.41 Ādiyasutta: Utilization (Wealth) On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Householder, there are these five utilizations of wealth. What five? (1) “Here, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness. This is the first utilization of wealth. (2) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes his friends and companions happy and pleased and properly maintains them in happiness. This is the second utilization of wealth. (3) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes provisions with his wealth against the losses that might arise because of fire or floods, kings or bandits or unloved heirs; he makes himself secure against them. This is the third utilization of wealth. (4) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the fourth utilization of wealth. (5) “Again, with wealth acquired by energetic striving … … righteously gained, the noble disciple establishes an uplifting offering of alms—an offering that is heavenly, resulting in happiness, conducive to heaven—to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna. This is the fifth utilization of wealth. “These, householder, are the five utilizations of wealth. Householder, if a noble disciple’s wealth is exhausted when he has utilized it in these five ways, he thinks: ‘I have utilized wealth in these five ways and my wealth is exhausted.’ Thus he has no regret. But if a noble disciple’s wealth increases when he has utilized it in these five ways, he thinks: ‘I have utilized wealth in these five ways and my wealth has increased.’ Thus, either way, he has no regret.”

“I’ve enjoyed wealth, supported my dependents, and overcome adversities. I have given an uplifting offering, and performed the five oblations.

I have served the virtuous monks, the self-controlled celibate ones. “I have achieved whatever purpose a wise person, dwelling at home, might have in desiring wealth; what I have done brings me no regret.”

Recollecting this, a mortal remains firm in the noble Dhamma. They praise him here in this life, and after death he rejoices in heaven.

https://suttacentral.net/an5.41/en/bodhi?lang=en&reference=none&highlight=false

(4) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the oblational deities. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When the oblational deities have compassion for a clansman, only growth is to be expected for him, not decline. (5) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteously gained, a clansman honors, respects, esteems, and venerates ascetics and brahmins. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When ascetics and brahmins have compassion for a clansman, only growth is to be expected for him, not decline. “Mahānāma, in whatever clansman these five qualities are found—whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guildmaster, or one of those who exercise private rulership over various clans—only growth is to be expected, not decline.”

He always does his duty toward his parents; he promotes the welfare of his wife and children. He takes care of the people in his home and those who live in dependence on him.

The wise person, charitable and virtuous, acts for the good of both kinds of relatives, those who have passed away and those still living in this world.

He benefits ascetics and brahmins, and also the deities; he is one who gives rise to joy while living a righteous life at home.

Having done what is good, he is worthy of veneration and praise. They praise him here in this world and after death he rejoices in heaven.

https://suttacentral.net/an5.58/en/bodhi?lang=en&reference=none&highlight=false

Aṅguttara Nikāya AN 5.58 Licchavikumārakasutta: Licchavi Youths On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. Having walked for alms in Vesālī, after the meal, when he had returned from his alms round, he entered the Great Wood and sat down at the foot of a tree to dwell for the day. Now on that occasion a number of Licchavi youths had taken their strung bows and were walking and wandering in the Great Wood, accompanied by a pack of dogs, when they saw the Blessed One seated at the foot of a tree to dwell for the day. When they saw him, they put down their strung bows, sent the dogs off to one side, and approached him. They paid homage to the Blessed One and silently stood in attendance upon him with their hands joined in reverential salutation. Now on that occasion the Licchavi youth Mahānāma was walking and wandering for exercise in the Great Wood when he saw the Licchavi youths silently standing in attendance upon the Blessed One with their hands joined in reverential salutation. He then approached the Blessed One, paid homage to him, sat down to one side, and uttered this inspired utterance: “They will be Vajjis! They will be Vajjis!” The Blessed One said: “But why, Mahānāma, do you say: ‘They will be Vajjis! They will be Vajjis!’?” “These Licchavi youths, Bhante, are violent, rough, and brash. They are always plundering any sweets that are left as gifts among families, whether sugar cane, jujube fruits, cakes, pies, or sugarballs, and then they devour them. They give women and girls of respectable families blows on their backs. Now they are standing silently in attendance upon the Blessed One with their hands joined in reverential salutation.” “Mahānāma, in whatever clansman five qualities are found—whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guildmaster, or one of those who exercise private rulership over various clans—only growth is to be expected, not decline. What five? (1) “Here, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his parents. His parents, being honored, respected, esteemed, and venerated, have compassion on him with a good heart, thinking: ‘May you live long and maintain a long life span.’ When a clansman’s parents have compassion for him, only growth is to be expected for him, not decline. (2) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his wife and children, his slaves, workers, and servants. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When a clansman’s wife and children, slaves, workers, and servants have compassion for him, only growth is to be expected for him, not decline. (3) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the owners of the neighboring fields and those with whom he does business. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When the owners of the neighboring fields and those with whom he does business have compassion for a clansman, only growth is to be expected for him, not decline.

A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned. In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.” https://suttacentral.net/an11.13/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

Aṅguttara Nikāya AN 11.13 Nandiyasutta: With Nandiya At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha wanted to commence the rains residence at Sāvatthī. Nandiya the Sakyan heard about this, and thought, “Why don’t I also commence the rains residence at Sāvatthī. There I can apply myself to my work and from time to time get to see the Buddha.” So the Buddha commenced the rains residence in Sāvatthī, and so did Nandiya. There he applied himself to his work and from time to time got to see the Buddha. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Nandiya the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?” “Good, good Nandiya! It’s appropriate that gentlemen such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The ethical succeed, not the unethical. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these six things, go on to develop five further things. Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ In this way you should establish mindfulness internally based on the Realized One. Furthermore, you should recollect the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ In this way you should establish mindfulness internally based on the teaching. Furthermore, you should recollect your good friends: ‘I’m fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.’ In this way you should establish mindfulness internally based on good friends. Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ In this way you should establish mindfulness internally based on generosity. Furthermore, you should recollect the deities: ‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’ An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement. In this way you should establish mindfulness internally based on the deities.

Aṅguttara Nikāya AN 10.74 Vaḍḍhisutta: Growth “Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.

Someone who grows in money and grain,in wives, children, and livestock,is wealthy, famous, and respectedby relatives and friends, and even by royals.

When someone grows in faith and ethics,wisdom, and both generosity and learning—a good man such as he sees clearly,and in this very life he grows in both ways.”

https://suttacentral.net/an10.74/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin

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/

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