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"content": "ON THE PATH TO FREEDOM -1-<br />***********************************<br />How to abandon and subside evil, unskillful thoughts (connected with desire, aversion, or delusion)?<br />***********************************<br />The Blessed One said: \"When a monk is intent on the heightened mind, there are five themes he should attend to at the appropriate times. Which five?<br />\"There is the case where evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme, he should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.<br />\"If evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a young woman -- or man -- fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung from her neck; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.<br />\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.<br />\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' So he walks slowly. The thought occurs to him, 'Why am I walking slowly? Why don't I stand?' So he stands. The thought occurs to him, 'Why am I standing? Why don't I sit down?' So he sits down. The thought occurs to him, 'Why am I sitting? Why don't I lie down?' So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.<br />\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, and crush him; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.<br />\"Now when a monk...attending to another theme...scrutinizing the drawbacks of those thoughts...paying no mind and paying no attention to those thoughts...attending to the relaxing of thought-fabrication with regard to those thoughts...beating down, constraining and crushing his mind with his awareness...steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and -- through the right penetration of conceit -- has made an end of suffering and stress.\"<br />That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.<br /><br />(Majjhima Nikaya 20, Vitakkasanthana Sutta, The Relaxation of Thoughts. Translation by Bhikkhu Thanissaro)",
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"content": "ON THE PATH TO FREEDOM -1-\n***********************************\nHow to abandon and subside evil, unskillful thoughts (connected with desire, aversion, or delusion)?\n***********************************\nThe Blessed One said: \"When a monk is intent on the heightened mind, there are five themes he should attend to at the appropriate times. Which five?\n\"There is the case where evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme, he should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.\n\"If evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a young woman -- or man -- fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung from her neck; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.\n\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.\n\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' So he walks slowly. The thought occurs to him, 'Why am I walking slowly? Why don't I stand?' So he stands. The thought occurs to him, 'Why am I standing? Why don't I sit down?' So he sits down. The thought occurs to him, 'Why am I sitting? Why don't I lie down?' So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.\n\"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, and crush him; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.\n\"Now when a monk...attending to another theme...scrutinizing the drawbacks of those thoughts...paying no mind and paying no attention to those thoughts...attending to the relaxing of thought-fabrication with regard to those thoughts...beating down, constraining and crushing his mind with his awareness...steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and -- through the right penetration of conceit -- has made an end of suffering and stress.\"\nThat is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.\n\n(Majjhima Nikaya 20, Vitakkasanthana Sutta, The Relaxation of Thoughts. Translation by Bhikkhu Thanissaro)",
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"content": "🌿🌿🌿🌿🌿🌿🌿🌿🌿🌿<br />ALL IS VOID, ALL IS EMPTY <br />🌿🌿🌿🌿🌿🌿🌿🌿🌿🌿<br /><br /><br />On one occasion the Blessed One was dwelling at Ayojjha on the bank of the river Ganges. There the Blessed One addressed the bhikkhus thus:<br />\"Bhikkhus, suppose that this river Ganges was carrying along a great lump of foam. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a lump of foam? So too, bhikkhus, whatever kind of form there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in form?<br /><br />\"Suppose, bhikkhus, that in the autumn, when it is raining and big rain drops are falling, a water bubble arises and bursts on the surface of the water. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a water bubble? So too, bhikkhus, whatever kind of feeling there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in feeling?<br /><br />\"Suppose, bhikkhus, that in the last month of the hot season, at high noon, a shimmering mirage appears. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a mirage? So too, bhikkhus, whatever kind of perception there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in perception?<br /><br />\"Suppose, bhikkhus, that a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in the trunk of a plantain tree? So too, bhikkhus, whatever kind of volitional constructions there are, whether past, future, or present ... far or near: a bhikkhu inspects them, ponders them, and properly investigates them. As he investigates them, they appear to him to be void, hollow, insubstantial. For what substance could there be in volitional constructions?<br /><br />\"Suppose, bhikkhus, that a magician or a magician's apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness?<br /><br />\"Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional constructions, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion (his mind) is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this world.'\"<br /><br />This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this:<br /><br />1. \"Form is like a lump of foam,<br />Feeling like a water bubble;<br />Perception are like a mirage,<br />Constructions like a plantain trunk,<br />And consciousness like an illusion:<br />So explained the Kinsman of the Sun.<br /><br />2. However one may ponder it,<br />Or properly investigate,<br />It appears but hollow and void<br />When one sees it properly.<br /><br />3. With reference to this body<br />The One of Broad Wisdom has taught<br />That with the abandoning of three things<br />One sees this form discarded.<br /><br />4. When vitality, heat, and consciousness<br />Depart from this physical body,<br />Then it lies there cast away:<br />Food for others, without volition.<br /><br />5. Such is this continuum,<br />This illusion, beguiler of fools.<br />It is taught to be a murderer,<br />Here no substance can be found.<br /><br />6. A bhikkhu with energy aroused<br />Should look upon the aggregates thus,<br />Whether by day or by night,<br />Comprehending, ever mindful.<br /><br />7. He should discard all the fetters<br />And make a refuge for himself;<br />Let him fare as if with head ablaze,<br />Yearning for the imperishable state.\"<br /><br /><br />From: SN 22.95 - A Lump of Foam<br /><br />(English translation by Bhikkhu Bodhi)",
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"published": "2018-08-15T09:24:50+00:00",
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"content": "🌿🌿🌿🌿🌿🌿🌿🌿🌿🌿\nALL IS VOID, ALL IS EMPTY \n🌿🌿🌿🌿🌿🌿🌿🌿🌿🌿\n\n\nOn one occasion the Blessed One was dwelling at Ayojjha on the bank of the river Ganges. There the Blessed One addressed the bhikkhus thus:\n\"Bhikkhus, suppose that this river Ganges was carrying along a great lump of foam. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a lump of foam? So too, bhikkhus, whatever kind of form there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in form?\n\n\"Suppose, bhikkhus, that in the autumn, when it is raining and big rain drops are falling, a water bubble arises and bursts on the surface of the water. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a water bubble? So too, bhikkhus, whatever kind of feeling there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in feeling?\n\n\"Suppose, bhikkhus, that in the last month of the hot season, at high noon, a shimmering mirage appears. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a mirage? So too, bhikkhus, whatever kind of perception there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in perception?\n\n\"Suppose, bhikkhus, that a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in the trunk of a plantain tree? So too, bhikkhus, whatever kind of volitional constructions there are, whether past, future, or present ... far or near: a bhikkhu inspects them, ponders them, and properly investigates them. As he investigates them, they appear to him to be void, hollow, insubstantial. For what substance could there be in volitional constructions?\n\n\"Suppose, bhikkhus, that a magician or a magician's apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and properly investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present ... far or near: a bhikkhu inspects it, ponders it, and properly investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness?\n\n\"Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with volitional constructions, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion (his mind) is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this world.'\"\n\nThis is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this:\n\n1. \"Form is like a lump of foam,\nFeeling like a water bubble;\nPerception are like a mirage,\nConstructions like a plantain trunk,\nAnd consciousness like an illusion:\nSo explained the Kinsman of the Sun.\n\n2. However one may ponder it,\nOr properly investigate,\nIt appears but hollow and void\nWhen one sees it properly.\n\n3. With reference to this body\nThe One of Broad Wisdom has taught\nThat with the abandoning of three things\nOne sees this form discarded.\n\n4. When vitality, heat, and consciousness\nDepart from this physical body,\nThen it lies there cast away:\nFood for others, without volition.\n\n5. Such is this continuum,\nThis illusion, beguiler of fools.\nIt is taught to be a murderer,\nHere no substance can be found.\n\n6. A bhikkhu with energy aroused\nShould look upon the aggregates thus,\nWhether by day or by night,\nComprehending, ever mindful.\n\n7. He should discard all the fetters\nAnd make a refuge for himself;\nLet him fare as if with head ablaze,\nYearning for the imperishable state.\"\n\n\nFrom: SN 22.95 - A Lump of Foam\n\n(English translation by Bhikkhu Bodhi)",
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"content": "TALK. HOW TO TALK <br />**********************<br /><br />... Monks, when speaking to others you might speak at a right time or at a wrong time; monks, when speaking to others you might speak according to fact or not according to fact monks, when speaking to others you might speak gently or harshly; monks, when speaking to others you might speak about what is connected with the goal or about what is not connected with the goal; monks, when speaking to others you might speak with minds of friendliness or full of hatred. Herein, monks, you should train yourselves thus:<br /><br />‘Neither will our minds become perverted nor will we utter an evil speech, but kindly and compassionate will we dwell, with a mind of friendliness, void of hatred; and we will dwell having suffused that person with a mind of friendliness; and, beginning with him, we will dwell having suffused the whole world with a mind of friendliness that is far-reaching, widespread, immeasurable, without enmity, without malevolence.’<br /><br />This is how you must train yourselves, monks.<br /><br />Monks, as low-down thieves might carve one limb from limb with a double-handled saw, yet even then whoever sets his mind at enmity, he, for this reason, is not a doer of my teaching. Herein, monks, you should train yourselves thus:<br /><br />‘Neither will our minds become perverted nor will we utter an evil speech, but kindly and compassionate will we dwell, with a mind of friendliness, void of hatred; and we will dwell having suffused that person with a mind of friendliness; and, beginning with him, we will dwell having suffused the whole world with a mind of friendliness that is far-reaching, widespread, immeasurable, without enmity, without malevolence.’<br /><br />This is how you must train yourselves, monks.<br /><br />If you, monks, were to attend repeatedly to this exhortation on the Parable of the Saw, would you, monks, see any way of speech, subtle or gross, that you could not endure?”<br /><br />“No, Lord.”<br /><br />“Wherefore, monks, consider repeatedly this exhortation on the Parable of the Saw; for a long time it will be for your welfare and happiness.”<br /><br />Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.<br /><br />''''''''''''''''''''''''''''''''''''''\"\"''''''''''''<br />Majjhima Nikaya 21<br />Kakacupama Sutta<br />The Simile of the Saw<br /><a href=\"https://legacy.suttacentral.net/en/mn21\" target=\"_blank\">https://legacy.suttacentral.net/en/mn21</a><br />''''''''''''''''''''''''''''''''''''''''''''''''''''''''''",
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"content": "TALK. HOW TO TALK \n**********************\n\n... Monks, when speaking to others you might speak at a right time or at a wrong time; monks, when speaking to others you might speak according to fact or not according to fact monks, when speaking to others you might speak gently or harshly; monks, when speaking to others you might speak about what is connected with the goal or about what is not connected with the goal; monks, when speaking to others you might speak with minds of friendliness or full of hatred. Herein, monks, you should train yourselves thus:\n\n‘Neither will our minds become perverted nor will we utter an evil speech, but kindly and compassionate will we dwell, with a mind of friendliness, void of hatred; and we will dwell having suffused that person with a mind of friendliness; and, beginning with him, we will dwell having suffused the whole world with a mind of friendliness that is far-reaching, widespread, immeasurable, without enmity, without malevolence.’\n\nThis is how you must train yourselves, monks.\n\nMonks, as low-down thieves might carve one limb from limb with a double-handled saw, yet even then whoever sets his mind at enmity, he, for this reason, is not a doer of my teaching. Herein, monks, you should train yourselves thus:\n\n‘Neither will our minds become perverted nor will we utter an evil speech, but kindly and compassionate will we dwell, with a mind of friendliness, void of hatred; and we will dwell having suffused that person with a mind of friendliness; and, beginning with him, we will dwell having suffused the whole world with a mind of friendliness that is far-reaching, widespread, immeasurable, without enmity, without malevolence.’\n\nThis is how you must train yourselves, monks.\n\nIf you, monks, were to attend repeatedly to this exhortation on the Parable of the Saw, would you, monks, see any way of speech, subtle or gross, that you could not endure?”\n\n“No, Lord.”\n\n“Wherefore, monks, consider repeatedly this exhortation on the Parable of the Saw; for a long time it will be for your welfare and happiness.”\n\nThus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.\n\n''''''''''''''''''''''''''''''''''''''\"\"''''''''''''\nMajjhima Nikaya 21\nKakacupama Sutta\nThe Simile of the Saw\nhttps://legacy.suttacentral.net/en/mn21\n''''''''''''''''''''''''''''''''''''''''''''''''''''''''''",
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"content": "<br />Pleasantness <br />**************<br /><br />\"Udayi, these are the five strands of sensual pleasures: What five? Pleasant agreeable forms cognizable by eye consciousness, arousing fondness and delight. Sound cognizable by ear consciousness. Smells cognizable by nose consciousness..Tastes cognizable by tongue consciousness and touches cognizable by body consciousness, arousing fondness and delight. Udayi, these are the five strands of sensual pleasures. Whatever pleasure and pleasantness arises on account of these five strands of sensual pleasures, are said to be low pleasures, of the ordinary man, not the pleasures of the nobles ones. These should not be practised, developed and made much. I say this pleasantness should be feared. <br />Udayi, the bhikkhu, secluded from sensual desires and thoughts of demerit, with thoughts and thought processes, and with joy and pleasantness born from seclusion, abides in the first jhana. Overcoming thoughts and thought processes, and the mind appeased and in one point, without thoughts and thought processes and with joy and pleasant born from concentration abides in the second jhana—third jhana,-- abides in the fourth jhana. This is the pleasantness of giving up, the pleasantness of seclusion, pleasantness of appeasement, the pleasantness of enlightenment, which should be practised, developed, made much and I say this pleasantness should not be feared.\" (M66)<br /><br />''''''''''''''''''''''''''''''''''''''''<br />From: <br />Majjhima Nikaya<br />Latukikopama sutta<br />",
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"content": "\nPleasantness \n**************\n\n\"Udayi, these are the five strands of sensual pleasures: What five? Pleasant agreeable forms cognizable by eye consciousness, arousing fondness and delight. Sound cognizable by ear consciousness. Smells cognizable by nose consciousness..Tastes cognizable by tongue consciousness and touches cognizable by body consciousness, arousing fondness and delight. Udayi, these are the five strands of sensual pleasures. Whatever pleasure and pleasantness arises on account of these five strands of sensual pleasures, are said to be low pleasures, of the ordinary man, not the pleasures of the nobles ones. These should not be practised, developed and made much. I say this pleasantness should be feared. \nUdayi, the bhikkhu, secluded from sensual desires and thoughts of demerit, with thoughts and thought processes, and with joy and pleasantness born from seclusion, abides in the first jhana. Overcoming thoughts and thought processes, and the mind appeased and in one point, without thoughts and thought processes and with joy and pleasant born from concentration abides in the second jhana—third jhana,-- abides in the fourth jhana. This is the pleasantness of giving up, the pleasantness of seclusion, pleasantness of appeasement, the pleasantness of enlightenment, which should be practised, developed, made much and I say this pleasantness should not be feared.\" (M66)\n\n''''''''''''''''''''''''''''''''''''''''\nFrom: \nMajjhima Nikaya\nLatukikopama sutta\n",
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"content": "DÀNA -2-<br /><br />********************************<br />2. What are the benefits of dāna visible here and now?<br />******************************<br /><br />In the Sīhasenāpati Sutta the Buddha mentioned four benefits of dāna that are visible here and now to us (Sīhasenāpati Sutta, Aṅguttara Nikāya II, 33). Once, the Chief Marshal named Sīha asked the Buddha whether it was possible to point out the benefits of dāna that can be experienced here and now.<br /><br />The Buddha told him that it was possible and showed four benefits:<br /><br />Becomes dear and likable to many people,<br /><br />Gets the association of noble and good people,<br /><br />Good reputation spreads<br /><br />Become confident and unabashed in the assembly.<br /><br />The Buddha added that arising in a good and happy realm after death was the benefit that can be visible in afterlife.<br /><br />When this was said, Sīha said that there was no need for him to go by faith in the Buddha in order to believe about the four benefits visible here and now, for he knew these by himself. He said he was a liberal donor and he knew those results through his own experience.<br /><br />However, as for the last benefit he would go by faith in the Buddha because he did not know by himself.<br /><br />……………………………………………… <br />Source: <br />Tharmanaykyaw Sayadaw <br />\"Requiites of Freedom\"<br />………………………………………………",
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"content": "DÀNA -2-\n\n********************************\n2. What are the benefits of dāna visible here and now?\n******************************\n\nIn the Sīhasenāpati Sutta the Buddha mentioned four benefits of dāna that are visible here and now to us (Sīhasenāpati Sutta, Aṅguttara Nikāya II, 33). Once, the Chief Marshal named Sīha asked the Buddha whether it was possible to point out the benefits of dāna that can be experienced here and now.\n\nThe Buddha told him that it was possible and showed four benefits:\n\nBecomes dear and likable to many people,\n\nGets the association of noble and good people,\n\nGood reputation spreads\n\nBecome confident and unabashed in the assembly.\n\nThe Buddha added that arising in a good and happy realm after death was the benefit that can be visible in afterlife.\n\nWhen this was said, Sīha said that there was no need for him to go by faith in the Buddha in order to believe about the four benefits visible here and now, for he knew these by himself. He said he was a liberal donor and he knew those results through his own experience.\n\nHowever, as for the last benefit he would go by faith in the Buddha because he did not know by himself.\n\n……………………………………………… \nSource: \nTharmanaykyaw Sayadaw \n\"Requiites of Freedom\"\n………………………………………………",
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"content": "*****<br />☸ What is the noble search?<br />Seek the unborn, unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.<br />*****<br /><br /><br />⚀ Two Kinds of Search<br /><br />“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. <br /><br />❶ And what is the ignoble search? <br /><br />Here someone being himself subject to birth seeks what is also subject to birth; <br />being himself subject to ageing, he seeks what is also subject to ageing; <br />being himself subject to sickness, he seeks what is also subject to sickness; <br />being himself subject to death, he seeks what is also subject to death; <br />being himself subject to sorrow, he seeks what is also subject to sorrow; <br />being himself subject to defilement, he seeks what is also subject to defilement.<br /><br />“And what may be said to be subject to birth? <br />Wife and children are subject to birth, <br />men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to birth. <br />These acquisitions are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth.<br /><br />“And what may be said to be subject to ageing?<br />… <br />“And what may be said to be subject to sickness? <br />… <br />“And what may be said to be subject to death? <br />… <br />“And what may be said to be subject to sorrow? <br />… <br />“And what may be said to be subject to defilement? <br />Wife and children are subject to defilement, <br />men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to defilement. <br />These acquisitions are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. <br />This is the ignoble search.<br /><br />❷ “And what is the noble search? <br /><br />Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; <br />being himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbāna; <br />being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; <br />being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbāna; <br />being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; <br />being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbāna. <br /><br />This is the noble search.<br /><br />⚁ The Search for Enlightenment<br /><br />“Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; <br />being myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement. <br /><br />Then I considered thus: ‘Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? <br />Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbāna. <br />Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.’<br /><br />“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.\"<br /><br />From: <br />Majjhima Nikāya 26<br />The Noble Search<br /><a href=\"https://suttacentral.net/mn26/en/bodhi\" target=\"_blank\">https://suttacentral.net/mn26/en/bodhi</a><br /><br />\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"<br />All status and photos of <a class=\"u-url mention\" href=\"https://www.minds.com/OrdinaryMinds\" target=\"_blank\">@OrdinaryMinds</a> can be reminded / shared and used freely without asking for permission. <br />\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"",
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"content": "*****\n☸ What is the noble search?\nSeek the unborn, unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.\n*****\n\n\n⚀ Two Kinds of Search\n\n“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. \n\n❶ And what is the ignoble search? \n\nHere someone being himself subject to birth seeks what is also subject to birth; \nbeing himself subject to ageing, he seeks what is also subject to ageing; \nbeing himself subject to sickness, he seeks what is also subject to sickness; \nbeing himself subject to death, he seeks what is also subject to death; \nbeing himself subject to sorrow, he seeks what is also subject to sorrow; \nbeing himself subject to defilement, he seeks what is also subject to defilement.\n\n“And what may be said to be subject to birth? \nWife and children are subject to birth, \nmen and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to birth. \nThese acquisitions are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth.\n\n“And what may be said to be subject to ageing?\n… \n“And what may be said to be subject to sickness? \n… \n“And what may be said to be subject to death? \n… \n“And what may be said to be subject to sorrow? \n… \n“And what may be said to be subject to defilement? \nWife and children are subject to defilement, \nmen and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to defilement. \nThese acquisitions are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. \nThis is the ignoble search.\n\n❷ “And what is the noble search? \n\nHere someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; \nbeing himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbāna; \nbeing himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; \nbeing himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbāna; \nbeing himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; \nbeing himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbāna. \n\nThis is the noble search.\n\n⚁ The Search for Enlightenment\n\n“Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; \nbeing myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement. \n\nThen I considered thus: ‘Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? \nSuppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbāna. \nSuppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.’\n\n“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.\"\n\nFrom: \nMajjhima Nikāya 26\nThe Noble Search\nhttps://suttacentral.net/mn26/en/bodhi\n\n\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\nAll status and photos of @OrdinaryMinds can be reminded / shared and used freely without asking for permission. \n\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"",
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"content": "*****<br />LAST MORSEL <br />*****<br /><br />“Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eatwithout having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds.\"<br /><br />\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"<br />(From: <br />Itivuttaka: The Buddha’s Sayings<br />The Section of the Ones<br />26. Giving<br /><a href=\"https://suttacentral.net/en/iti26\" target=\"_blank\">https://suttacentral.net/en/iti26</a>)<br />\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"<br /><br />- Photo: Daily alms offerings to monks from Tharmanaykyaw Mahagandhayon Monastery, Yangon, Myanmar. <br /><br />- All status and photos of <a class=\"u-url mention\" href=\"https://www.minds.com/OrdinaryMinds\" target=\"_blank\">@OrdinaryMinds</a> can be used and reminded / shared freely without asking for permittion. <br /><br />",
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"content": "*****\nLAST MORSEL \n*****\n\n“Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eatwithout having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds.\"\n\n\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\n(From: \nItivuttaka: The Buddha’s Sayings\nThe Section of the Ones\n26. Giving\nhttps://suttacentral.net/en/iti26)\n\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\"\n\n- Photo: Daily alms offerings to monks from Tharmanaykyaw Mahagandhayon Monastery, Yangon, Myanmar. \n\n- All status and photos of @OrdinaryMinds can be used and reminded / shared freely without asking for permittion. \n\n",
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"content": "Theravada Buddhism<br />🍀🍀🍀🍀🍀🍀🍀🍀<br /><br /><br />Theravada Buddhism is strongest in Sri Lanka, Cambodia, Thailand, Laos and Burma (Myanmar). It is sometimes called 'Southern Buddhism'.<br /><br />The name means 'the doctrine of the elders' - the elders being the senior Buddhist monks.<br /><br />This school of Buddhism believes that it has remained closest to the original teachings of the Buddha. However, it does not over-emphasise the status of these teachings in a fundamentalist way - they are seen as tools to help people understand the truth, and not as having merit of their own.<br /><br />Theravada beliefsThe Supernatural: Many faiths offer supernatural solutions to the spiritual problems of human beings. Buddhism does not. The basis of all forms of Buddhism is to use meditation for awakening (or enlightenment), not outside powers.Supernatural powers are not disregarded but they are incidental and the Buddha warned against them as fetters on the path.The Buddha: Siddhartha Gautama was a man who became Buddha, the Awakened One - much in the same way as Jesus became Christ. Since his death the only contact with him is through his teachings which point to the awakened state.God: There is no omnipotent creator God of the sort found in Judaism, Islam and Christianity. Gods exist as various types of spiritual being but with limited powers.The Path to Enlightenment: Each being has to make their own way to enlightenment without the help of God or gods. Buddha's teachings show the way, but making the journey is up to us.<br /><br />Theravada life<br />***************<br /><br />Theravada Buddhism emphasises attaining self-liberation through one's own efforts. Meditation and concentration are vital elements of the way to enlightenment. The ideal road is to dedicate oneself to full-time monastic life.<br /><br />The follower is expected to \"abstain from all kinds of evil, to accumulate all that is good and to purify their mind\".<br /><br />Meditation is one of the main tools by which a Theravada Buddhist transforms themselves, and so a monk spends a great deal of time in meditation.<br /><br />When a person achieves liberation they are called a 'worthy person' - an Arhat or Arahat.<br /><br />Despite the monastic emphasis, Theravada Buddhism has a substantial role and place for lay followers.<br /><br />Monastic life<br />**************<br /><br />Most Theravada monks live as part of monastic communities. Some join as young as seven, but one can join at any age. A novice is called a samanera and a full monk is called a bikkhu.<br /><br />The monastic community as a whole is called the sangha.<br /><br />Monks (and nuns) undertake the training of the monastic order (the Vinaya) which consist of 227 rules (more for nuns). Within these rules or precepts are five which are undertaken by all those trying to adhere to a Buddhist way of life. The Five Precepts are to undertake the rule of training to:<br /><br />Refrain from harming living beingsRefrain from taking that which is not freely givenRefrain from sexual misconductRefrain from wrong speech; such as lying, idle chatter, malicious gossip or harsh speechRefrain from intoxicating drink and drugs which lead to carelessness<br /><br />Of particular interest is the fact that Theravadan monks and nuns are not permitted to eat after midday or handle money.<br /><br />Source: <br /><a href=\"http://www.bbc.co.uk/religion/religions/buddhism/subdivisions/theravada_1.shtml\" target=\"_blank\">http://www.bbc.co.uk/religion/religions/buddhism/subdivisions/theravada_1.shtml</a><br /><br /><br />Onward on right way: Theravada Buddhism. Other way is a waste of our precious time. 😊. Good luck! <br /><br />Please, jump immediately into following links: <br /><a href=\"https://www.budsas.org/ebud/ebidx.htm\" target=\"_blank\">https://www.budsas.org/ebud/ebidx.htm</a><br /><a href=\"https://www.accesstoinsight.org/begin.html\" target=\"_blank\">https://www.accesstoinsight.org/begin.html</a><br /><a href=\"http://dhammatalks.net\" target=\"_blank\">http://dhammatalks.net</a><br /><a href=\"http://www.dhammadownload.com\" target=\"_blank\">http://www.dhammadownload.com</a><br /><br />Attn.: <a class=\"u-url mention\" href=\"https://www.minds.com/MichaelJGerrior\" target=\"_blank\">@MichaelJGerrior</a>",
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"content": "Theravada Buddhism\n🍀🍀🍀🍀🍀🍀🍀🍀\n\n\nTheravada Buddhism is strongest in Sri Lanka, Cambodia, Thailand, Laos and Burma (Myanmar). It is sometimes called 'Southern Buddhism'.\n\nThe name means 'the doctrine of the elders' - the elders being the senior Buddhist monks.\n\nThis school of Buddhism believes that it has remained closest to the original teachings of the Buddha. However, it does not over-emphasise the status of these teachings in a fundamentalist way - they are seen as tools to help people understand the truth, and not as having merit of their own.\n\nTheravada beliefsThe Supernatural: Many faiths offer supernatural solutions to the spiritual problems of human beings. Buddhism does not. The basis of all forms of Buddhism is to use meditation for awakening (or enlightenment), not outside powers.Supernatural powers are not disregarded but they are incidental and the Buddha warned against them as fetters on the path.The Buddha: Siddhartha Gautama was a man who became Buddha, the Awakened One - much in the same way as Jesus became Christ. Since his death the only contact with him is through his teachings which point to the awakened state.God: There is no omnipotent creator God of the sort found in Judaism, Islam and Christianity. Gods exist as various types of spiritual being but with limited powers.The Path to Enlightenment: Each being has to make their own way to enlightenment without the help of God or gods. Buddha's teachings show the way, but making the journey is up to us.\n\nTheravada life\n***************\n\nTheravada Buddhism emphasises attaining self-liberation through one's own efforts. Meditation and concentration are vital elements of the way to enlightenment. The ideal road is to dedicate oneself to full-time monastic life.\n\nThe follower is expected to \"abstain from all kinds of evil, to accumulate all that is good and to purify their mind\".\n\nMeditation is one of the main tools by which a Theravada Buddhist transforms themselves, and so a monk spends a great deal of time in meditation.\n\nWhen a person achieves liberation they are called a 'worthy person' - an Arhat or Arahat.\n\nDespite the monastic emphasis, Theravada Buddhism has a substantial role and place for lay followers.\n\nMonastic life\n**************\n\nMost Theravada monks live as part of monastic communities. Some join as young as seven, but one can join at any age. A novice is called a samanera and a full monk is called a bikkhu.\n\nThe monastic community as a whole is called the sangha.\n\nMonks (and nuns) undertake the training of the monastic order (the Vinaya) which consist of 227 rules (more for nuns). Within these rules or precepts are five which are undertaken by all those trying to adhere to a Buddhist way of life. The Five Precepts are to undertake the rule of training to:\n\nRefrain from harming living beingsRefrain from taking that which is not freely givenRefrain from sexual misconductRefrain from wrong speech; such as lying, idle chatter, malicious gossip or harsh speechRefrain from intoxicating drink and drugs which lead to carelessness\n\nOf particular interest is the fact that Theravadan monks and nuns are not permitted to eat after midday or handle money.\n\nSource: \nhttp://www.bbc.co.uk/religion/religions/buddhism/subdivisions/theravada_1.shtml\n\n\nOnward on right way: Theravada Buddhism. Other way is a waste of our precious time. 😊. Good luck! \n\nPlease, jump immediately into following links: \nhttps://www.budsas.org/ebud/ebidx.htm\nhttps://www.accesstoinsight.org/begin.html\nhttp://dhammatalks.net\nhttp://www.dhammadownload.com\n\nAttn.: @MichaelJGerrior",
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"content": "<br />\"Bhikkhus, both formerly and now what I teach is suffering and the cessation of suffering.\"<br />(Majjhima Nikaya, The Simile of the Snake.)",
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"published": "2018-07-14T09:44:34+00:00",
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"content": "\n\"Bhikkhus, both formerly and now what I teach is suffering and the cessation of suffering.\"\n(Majjhima Nikaya, The Simile of the Snake.)",
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