Dhammapada - Buddha Dharma Teachings

12. Na tam daëham bandhanam àhu dhãrà yadàyasam dàrujam babbajañ ca Sàrattarattà mauikuudalesu puttesu dàresu ca yà apekhà 345. 13. Etam daëham bandhanam àhu dhãrà ohàrinam sithilam duppamuñcam Etam pi chetvàna paribbajanti 9 anapekkhino kàmasukham pahàya. 346. ATTACHMENT TO WORLDLY OBJECTS IS FAR STRONGER THAN IRON CHAINS 12. That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment. 345. RENOUNCE SENSUAL PLEASURES 13. That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures. 346. Story Some monks passing a prison house observed the criminals bound by chains. They inquired of the Buddha whether there were other bonds stronger than what they had seen. The Buddha replied that the bond of craving was a thousand times stronger. === Buddha dharma teachings channel: https://t.me/lorddivinebuddha ===

Piprahwa gems Buddha's relics, Siddharthnagar city, Lumbini, Uttar Pradesh, Bharat Ganarajya. The relics were stored in a stupa during Emperor Ashoka period c. 230 BCE with the inscription reads ...Sukiti-bhatinaṃ sabhaginikanam sa-puta-dalanam iyaṃ salila-nidhane Budhasa bhagavate sakiyanam "Relics of the Buddha Lord".

Free Buddha dharma ebook Kamma and the End of Kamma (2nd Edition) By Ajahn Sucitto This book is a substantially revised and expanded version of the 2009 original. It explores the link between external action and mind cultivation – both of which are forms of the kamma that leads to liberation. The book teaches formal meditation practices, the role of devotion, aspects of dependent origination, and the need to establish skilful relationships – kalyānamitta – and the cessation of suffering and stress. Free download here: https://cdn.amaravati.org/wp-content/uploads/2021/02/17/Kamma-and-the-End-of-Kamma-Ajahn-Sucitto-2021.pdf ===

Javanese dancers at a Buddhist festival, Borobudur temple, Java island, Indonesia.

11. Yo nibbanatho vanàdhimutto vanamutto vanam eva dhàvati Tam puggalam etha passatha mutto bandhanam eva dhàvati. 344. IT IS FOOLISH TO RETURN TO WORLDLY LIFE 11. Whoever with no desire (for the household) finds pleasure in the forest (of asceticism) and though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage. 8 344. Story This verse was uttered by the Buddha about a young man who, through faith, entered the Order, but later, tempted by sensual pleasures, returned to the household life. === Free Buddhism books, teachings, podcasts and videos from Theravada, Mahayana and Vajrayana traditions: https://t.me/buddha_ebooks ===

Free Buddha Dharma ebook Karma Q & A A Study Guide By Thanissaro Bhikkhu Kamma and rebirth are often understood to be teachings of fate and helplessness in the face of unknowable influences from the past. For this reason, they’re often rejected. However, the real problem with kamma and rebirth is that we tend to misunderstand what these teachings have to say. This is because Buddhism came to the West at the same time as other Indian religions, and its luggage got mixed up with theirs in transit. Instead of teaching fate, The Buddha’s teachings on kamma and rebirth are empowering, showing how people can develop skills in the present that will lead to the end of suffering. So, to help show how valuable these teachings are, here’s a set of answers, based on the Pāli Canon, to some questions frequently asked about these topics. Free download here: https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf ===

Free Buddha Dharma ebook Karma Q & A A Study Guide By Thanissaro Bhikkhu Free download here: https://www.dhammatalks.org/Archive/Writings/Ebooks/Karma_QA_251113.pdf ===

5. Yathà' pi mule anupaddave daëhe chinno' pi rukkho punareva ruhati Evam pi tauhànusaye anuhate nibbattatã dukkham idam punappunam. 338. 6. Yassa chattimsatã sotà manàpassavanà bhusà Vàhà vahanti duddiññhim saïkappà ràganissità. 339. 7. Savanti sabbadhã sotà latà ubbhijja tiññhati Tañ ca disvà latam jàtam mulam paññàya chindatha. 340. 8. Saritàni sinehitàni ca somanassàni bhavanti jantuno Te sàtasità sukhesino te ve jàtijarupagà narà. 341. 9. Tasiuàya purakkhatà pajà parisappanti saso' va bàdhito Samyojanasaïgasattà dukkham upenti punappunam ciràya. 342. 10. Tasiuàya purakkhatà pajà parisappanti saso' va bàdhito Tasmà tasiuam vinodaye bhikkhu àkaïkhã viràgam attano. 343. THERE IS SUFFERING AS LONG AS THERE IS CRAVING 5. Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, this sorrow springs up again and again. 338. LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING 6. If in anyone the thirty-six streams (of craving 3) that rush towards pleasurable thoughts 4 are strong, such a deluded person, torrential thoughts of lust carry off. 339. CUT OFF CRAVING WITH WISDOM 7. The streams (craving) flow everywhere. The creeper (craving) sprouts 5 and stands. 6 Seeing the creeper that has sprung up, with wisdom cut off root. 340. ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY 8. In beings there arise pleasures that rush (towards sense-objects) and (such beings) are steeped in craving. Bent on happiness, they seek happiness. Verily, such men come to birth and decay. 341. FETTERED BY CRAVING THEY COME TO GRIEF 9. Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, 7 for long they come to sorrow again and again. 342. HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING 10. Folk, enwrapt in craving, are terrified like a captive hare. Therefore a bhikkhu who wishes his own passionlessness (Nibbàna) should discard craving. 343. Story While the Buddha was passing along a street he saw a young sow. Relating how in some of her past births she had enjoyed high estate and in others suffered degradation, He spoke on the manifold evil consequences of craving. === Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel: https://t.me/ajahnchah_buddhism ===

Free Buddha Dharma ebook The Human Body and Mind Working Towards a Practical Understanding By Ajahn Kalyano A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice. Free download available: https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf ===

Free Buddha Dharma ebook The Human Body and Mind Working Towards a Practical Understanding By Ajahn Kalyano A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice. Free download available: https://www.lotuslibrary.com/wp-content/uploads/2024/10/1932-human_body_and_mind-Kalyano.pdf ===

Big sitting bronze Sakyamuni Buddha, Fo Guang Shan Buddhist monastery, Kaohsiung, Taiwan. One of the largest sitting Buddha statue in the world.

Chapter 24 Tanhà Vagga Craving (Text and Translation by Ven. Nàrada) 1. Manujassa pamattacàrino tanhà vaddhati màluvà viya So plavati huràhuram phalam iccham'va vanasmim vànaro. 334. 2. Yam esà sahatã jammã tauhà loke visattikà Sokà tassa pavaddhanti abhivaññham'va bãrauam. 335. 3. Yo c'etam sahatã jammim tauham loke duraccayam Sokà tamhà papatanti udabindu'va pokkharà. 336. 4. Tam vo vadàmi bhaddam vo yàvant' ettha samàgatà Tauhàya mulam khanatha usãrattho' va bãrauam Mà vo naëam' va soto' va màro bhañji punappunam. 337. CRAVING ARISES IN THE NEGLIGENT 1. The craving 1 of the person addicted to careless living grows like a creeper. He jumps from life to life like a fruit-loving monkey in the forest. 334. THOSE WHO CRAVE MULTIPLY THEIR SORROWS 2. Whomsoever in this world this base clinging thirst overcomes, his sorrows flourish like well-watered bãraua grass. 335. THERE IS NO SORROW TO THE CRAVING-FREE 3. Whoso in the world overcomes this base unruly craving, from him sorrows fall away like water-drops from a lotus-leaf. 336. CUT OFF CRAVING FROM THE ROOT 4. This I say to you: Good luck to you all who have assembled here! Dig up the root of craving like one in quest of bãraua's sweet root. Let not Màra 2 crush you again and again as a flood (crushes) a reed. 337. Story The Buddha uttered these verses with reference to an insolent monk, who though well-versed in the Dhamma, was full of craving and through pride used to disparage others. === Dhammapada, beloved and favorite teachings of the Buddha channel: https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme ===

Our practice is to recite them and place them on the heart so that someday, when the heart breaks, they will fall in.” This is how grief and dukkha become the doorway to compassion. You see a hungry child, a painful injustice, an act of violence to an innocent person and your heart goes out. You want to help. The profound reality of suffering is an invitation to step out of the fiction of separateness, grasping at what is called the “small sense of self” or the “body of fear,” where we are frightened or selfish or self-centered or cut off. This is not who we are. We know there is a reality beyond this. We feel it walking in the high mountains or making love or being there at the mystery of the birth of a child or the death of a human being. All of a sudden we step out of time-bound consciousness, the separateness, and feel ourselves part of the turning of the seasons of life. You can feel it on retreat. You’re doing walking meditation and all of a sudden you realize you’re not doing it. It’s all just doing it itself. It’s amazing. One of my teachers explained this as “No self, no problem.” More self, more clinging; more self-centered, more problem. Accepting dukkha, anicca, and anatta, you can live in a timeless present. I loved watching Ram Dass in the last years of his life. He was there in that wheelchair in a broken body where he couldn’t move one arm and one leg, where he had aphasia and he couldn’t really speak fluently. He grappled to find words. He had multiple infections and physical traumas and bedsores at times. Yet he was about the happiest person I’d ever been with. Really joyful amidst all the paralysis and aphasia. How can you be so joyful? He said, “I am loving awareness. I love it all—the joy, the sorrow, the birth, the death, the spring, and the winter.” So when you understand that this is our incarnation, there comes a beautiful sense of freedom. The heart changes when we come to terms with dukkha and say, “Yes, that’s part of incarnation.” Loss and change and pain and suffering and gain and pleasure all are woven together. It becomes an invitation to freedom. It is here always, a joy that comes when we see with the eyes of wisdom and the great heart of compassion and trust. We can let go and become the loving awareness that holds it all. Oh, nobly born, remember this teaching for now and forever. Your joy, your peace, your acceptance, your flexibility, your nonrigidity, your openness, even with your own foibles, like I with mine, all of those things finally held in the great heart of compassion. Teach yourself peace. Pass it on. Excerpted from There Is No Other: The Way to Harmony and Wholeness by Ram Dass and edited by Parvati Markus. === Jack Kornfield was trained as a Buddhist monk in Thailand, Burma, and India, and holds a PhD in clinical psychology. He is a psychotherapist and founding teacher of the Insight Meditation Society and the Spirit Rock Center. His books include Seeking the Heart of Wisdom and Still Forest Pool. === Buddha dharma teachings channel: https://t.me/lorddivinebuddha ===