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Spacemac Junior Artist Username: Spacemac Post Number: 211 Registered: 05-2012 Posted From: 49.43.217.74 Rating: N/A |
While Venerable Kassapa was in residence at Pipphali Cave, he had two pupils learning under him. One of these performed his duties faithfully, but the other frequently shirked his duties and sought to take credit for work done by the other. For example, the faithful pupil would set out water for washing the face, and a tooth-stick. Knowing this, the faithless pupil would go to the Venerable and say, âVenerable, water for washing the face is set out, and a tooth-stick. Go wash your face.â When it was time to prepare water for bathing the feet and for the bath, he would pursue the same tactics. The faithful pupil thought to himself, âThis fellow is constantly shirking his work and is seeking to take credit for my work. Very well! I will do something about this. So one day, while the faithless pupil was asleep after a meal, he heated water for the bath, poured it into a water-jar, and set it in the back room, leaving only a pint-pot of water steaming in the boiler. In the evening the faithless pupil woke up and saw steam pouring out. âHe must have heated water and put it in the bathroom,â he thought. So he went quickly to the Venerable, bowed, and said, âVenerable, water has been placed in the bathroom; go and bathe.â So saying, he accompanied the Venerable to the bathroom. But when the Venerable saw no water, he said, âBrother, where is the water?â The youth went to the room where the fire was kept, and lowering a ladle into the boiler, and perceived that it was empty. âSee what the rascal has done!â he exclaimed. âHe has set an empty boiler on the brazier, and then wentâwho knows where? Of course I thought there was water in the bathroom and went and told the Venerable so.â Disappointed, he took a water-jar and went to the bathing-place at the river. Venerable Kassapa thought, âAll this time this young fellow has been shirking from his duties and has sought to take credit for work really done by his brother-pupil.â On the following day he refused to accompany the Venerable on his rounds. The Venerable therefore took his other pupil with him to a certain place. While he was away, the faithless pupil went to the house of a layman who was a supporter of the Venerable. The layman asked him, âWhere is the monk?â The Venerable doesnât feel well, and therefore remained at the Monastery.â âWhat then should he have, Venerable?â âGive him such and such food,â said the youth, pretending that the monk had told him to ask for it. Accordingly they prepared food such as he asked for, and gave it to him. He took the food, ate it on the way back, and returned to the Monastery. Now the Venerable had received from his supporter five robes, and these he presented to the youth who accompanied him. The novice dyed them and converted them into under and upper garments for himself. The Venerable admonished the pupil on his behaviour. He resented this advice. The next day, he set fire to the Monastery and ran away. When he died, he was reborn in the Great Hell of AvÄ«ci. When a bhikkhu from Rajagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion. Then the Buddha spoke in verse as follows: Verse 61: If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool. | ||
Emc2 Legend Username: Emc2 Post Number: 79252 Registered: 03-2008 Posted From: 71.120.25.244 Rating: N/A |
Get the certificate first , you are not mentally stable You are working with an agenda, another type of conversion mafia It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 210 Registered: 05-2012 Posted From: 117.231.200.96 Rating: N/A |
Friends I can go on to share as much amount of buddhas teachings but if you hear my spiritual experience then in everyway without all these passagess also you can know all of it. Nenu mee daggara oka 4 gantala samayam matrame ketayinchagalranu manavi | ||
Spacemac Junior Artist Username: Spacemac Post Number: 209 Registered: 05-2012 Posted From: 117.231.200.96 Rating: N/A |
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Now, on that occasion Ven. Sariputta was wandering in the Southern Mountains with a large community of monks. Then a certain monk who had spent the Rains in Rajagaha went to the Southern Mountains, to Ven. Sariputta. On arrival, he exchanged courteous greetings with Ven. Sariputta and â after an exchange of friendly greetings & courtesies â sat to one side. As he was sitting there, Ven. Sariputta said to him, "I trust, friend, that the Blessed One is strong & free from illness?" "The Blessed One, friend, is strong & free from illness." "I trust that the community of monks is strong & free from illness?" "The community of monks is also strong & free from illness." "At the Tandulapala Gate is a brahman named Dhanañjanin.[1] I trust that he is strong & free from illness?" "Dhanañjanin the brahman is also strong & free from illness." "And I trust that Dhanañjanin the brahman is heedful?" "From where would our Dhanañjanin the brahman get any heedfulness, friend? Relying on the king, he plunders brahmans & householders. Relying on the brahmans & householders, he plunders the king. His wife â a woman of faith, fetched from a family with faith â has died. He has fetched another wife â a woman of no faith â from a family with no faith." "What a bad thing to hear, my friend â when we hear that Dhanañjanin the brahman is heedless. Perhaps sooner or later we might meet with Dhanañjanin the brahman. Perhaps there might be some conversation." Then Ven. Sariputta, having stayed in the Southern Mountains as long as he liked, wandered in the direction of Rajagaha. After wandering by stages, he arrived at Rajagaha. There he stayed near Rajagaha in the Squirrels' Sanctuary. Then early in the morning, Ven. Sariputta put on his robes and, carrying his bowl & outer robe, went into Rajagaha for alms. And on that occasion Dhanañjanin the brahman was milking cows in a cow pen outside the city. Then Ven. Sariputta, having gone for alms in Rajagaha, after his meal, on his way back from his almsround, went to Dhanañjanin the brahman. Dhanañjanin the brahman saw Ven. Sariputta coming from afar. On seeing him, he went to him and said, "Drink some of this fresh milk, master Sariputta. It must be time for your meal." "That's all right, brahman. I have finished my meal for today. My day's abiding will be under that tree over there. You may come there." "As you say, master," Dhanañjanin responded to Ven. Sariputta. Then after he had finished his morning meal, he went to Ven. Sariputta. On arrival, he exchanged courteous greetings with Ven. Sariputta and â after an exchange of friendly greetings & courtesies â sat to one side. As he was sitting there, Ven. Sariputta said to him, "I trust, Dhanañjanin, that you are heedful?" "From where would we get any heedfulness, master? â when parents are to be supported, wife & children are to be supported, slaves & workers are to be supported, friend-&-companion duties are to be done for friends & companions, kinsmen-&-relative duties for kinsmen & relatives, guest duties for guests, departed-ancestor duties for departed ancestors, devata duties for devatas, king duties for the king, and this body also has to be refreshed & nourished." "What do you think, Dhanañjanin? There is the case where a certain person, for the sake of his mother & father, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of my mother & father. Don't [throw] me into hell, hell-wardens!' Or would his mother & father gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?" "No, master Sariputta. Even right while he was wailing, they'd cast him into hell." "What do you think, Dhanañjanin? There is the case where a certain person, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of the king. Don't [throw] me into hell, hell-wardens!' Or would the king gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?" "No, master Sariputta. Even right while he was wailing, they'd cast him into hell." "What do you think, Dhanañjanin? There is the case where a certain person, for the sake of refreshing & nourishing his body, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of refreshing & nourishing my body. Don't [throw] me into hell, hell-wardens!' Or would others gain anything for him by saying, 'He did what is unrighteous, what is discordant, for the sake of refreshing & nourishing his body. Don't [throw] him into hell, hell-wardens!'?" "No, master Sariputta. Even right while he was wailing, they'd cast him into hell." "Now, what do you think, Dhanañjanin? Which is the better: one who, for the sake of his mother & father, would do what is unrighteous, what is discordant; or one who, for the sake of his mother & father, would do what is righteous, what is concordant? "Master Sariputta, the one who, for the sake of his mother & father, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of his mother & father, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[2] "Dhanañjanin, there are other activities â reasonable, righteous â by which one can support one's mother & father, and at the same time both not do evil and practice the practice of merit. "What do you think, Dhanañjanin: Which is the better: one who, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king ... refreshing & nourishing his body, would do what is unrighteous, what is discordant; or one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant? "Master Sariputta, the one who, for the sake of refreshing & nourishing his body, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[3] "Dhanañjanin, there are other activities â reasonable, righteous â by which one can refresh & nourish one's body, and at the same time both not do evil and practice the practice of merit." Then Dhanañjanin the brahman, delighting & rejoicing in Ven. Sariputta's words, got up from his seat and left. Then on a later occasion, Dhanañjanin the brahman became diseased, in pain, severely ill. So he said to one of his men, "Come, my good man. Go to the Blessed One and, on arrival, pay homage to his feet with your head in my name and say 'Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet.' Then go to Ven. Sariputta and, on arrival, pay homage to his feet with your head in my name and say 'Venerable sir, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to Ven. Sariputta's feet.' Then say, 'It would be good if Ven. Sariputta would visit Dhanañjanin's home, out of sympathy for him.'" Responding, "As you say, lord," to Dhanañjanin the brahman, the man went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, "Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet." Then he went to Ven. Sariputta and, on arrival, bowed down to him and sat to one side. As he was sitting there he said, 'Venerable sir, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to Ven. Sariputta's feet." Then he said, "It would be good if Ven. Sariputta would visit Dhanañjanin's home, out of sympathy for him." Ven. Sariputta acquiesced through silence. Then Ven. Sariputta, having put on his robes and, taking his bowl & outer robe, went to Dhanañjanin's home. On arrival, he sat down on a prepared seat and said to him, "I trust you are getting better, Dhanañjanin? I trust you are comfortable? I trust that your pains are lessening and not increasing? I trust that there are signs of their lessening, and not of their increasing?" "I am not getting better, Master Sariputta. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening. Extreme forces slice through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains have arisen in my head, just as if a strong man were tightening a turban on my head with a tough leather strap... Extreme forces carve up my stomach cavity, just as if an expert butcher or his apprentice were to carve up the stomach cavity of an ox with a sharp butcher's knife... There is an extreme burning in my body, just as if two strong men, seizing a weaker man with their arms, were to roast and broil him over a pit of hot embers. I am not getting better, venerable sir. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 208 Registered: 05-2012 Posted From: 117.231.200.96 Rating: N/A |
pit of hot embers. I am not getting better, venerable sir. I am not comfortable. My severe pains are increasing, not lessening. There are signs of their increasing, and not of their lessening." "What do you think, Dhanañjanin? Which is better: hell or the animal womb?" "The animal womb is better than hell, Master Sariputta." "... Which is better: the animal womb or the realm of the hungry shades?" "... the realm of the hungry shades..." "... the realm of the hungry shades or human beings?" "... human beings..." "...human beings or the Four Great King devas?" "...the Four Great King devas..." "...the Four Great King devas or the devas of the Thirty-three?" "...the devas of the Thirty-three..." "...the devas of the Thirty-three or the Yama devas?" "...the Yama devas..." "...the Yama devas or the Tusita devas?" "...the Tusita devas..." "...the Tusita devas or the Nimmanarati devas?" "...the Nimmanarati devas..." "...the Nimmanarati devas or the Paranimmitavasavatti devas?" "...the Paranimmitavasavatti devas..." "...the Paranimmitavasavatti devas or the Brahma world?" "Did Master Sariputta say, 'Brahma world'? Did Master Sariputta say, 'Brahma world'?" Then the thought occurred to Ven. Sariputta, "These brahmans are set on the Brahma world. What if I were to teach Dhanañjanin the brahman the path to union with the Brahmas?" [So he said:] "Dhanañjanin, I will teach you the path to union with the Brahmas. Listen and pay careful attention to that. I will speak." "As you say, master," Dhanañjanin the brahman responded to Ven. Sariputta. Ven. Sariputta said: "And what is the path to union with the Brahmas? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will â abundant, expansive, immeasurable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassion ... appreciation ... equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity â abundant, expansive, immeasurable, without hostility, without ill will. This, Dhanañjanin, is the path to union with the Brahmas." "In that case, Master Sariputta, pay homage to the Blessed One's feet with your head in my name and say 'Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet.'" So Ven. Sariputta â when there was still more to be done, having established Dhanañjanin the brahman in the inferior[4] Brahma world â got up from his seat and left. Then, not long after Ven. Sariputta's departure, Dhanañjanin the brahman died and reappeared in the Brahma world. And the Blessed One said to the monks, "Monks, Sariputta â when there was still more to be done, having established Dhanañjanin the brahman in the inferior Brahma world â has gotten up from his seat and left." Then Ven. Sariputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Dhanañjanin the brahman is diseased, in pain, severely ill. He pays homage with his head to the Blessed One's feet." "But why, Sariputta â when there was still more to be done, having established Dhanañjanin the brahman in the inferior Brahma world â did you get up from your seat and leave?" "The thought occurred to me, lord, 'These brahmans are set on the Brahma worlds. What if I were to teach Dhanañjanin the brahman the path to union with the Brahmas?'" "Sariputta, Dhanañjanin the brahman has died and reappeared in the Brahma world." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 207 Registered: 05-2012 Posted From: 49.43.216.141 Rating: N/A |
The Buddha has described the following four types of individuals as true hearted friends. He is a helper (upakÄra). He is the same in joy and sorrow (samÄna sukha dukkha). He gives good counselling (atthakkhÄyi). He is caring (anukampaka). There are four reasons why a helper should be understood as a true hearted friend. He protects when a friend is heedless. He protects the property when the friend is heedless. He is a refuge when the friend is in fear. When the friend has tasks to do, he provides double the things that are needed. There are four reasons why a friend who is the same in joy and sorrow should be understood as a true hearted friend. He tells his secrets to his friend. He protects his friendâs secrets. He does not abandon his friend when in trouble. He would even sacrifice his life for his friend. There are four reasons why a friend who gives good counselling should be understood as a true hearted friend. He restrains the friend from doing bad things. He encourages the friend to do good things. He lets the friend hear what has not been heard before. He shows the path to the heaven. There are four reasons why a friend who is caring should be understood as a true hearted friend. He does not rejoice in friendâs misfortune. He rejoices in friendâs good fortune. He prevents others from speaking ill of his friend. He praises others who speaks well of his friend. The Buddha has then described four individuals who should be understood as enemies disguised as friends (mitta patirÅ«paka). He takes friendâs possessions. He gives only a lip service. He is flattering. He causes destruction to his friend. There are four reasons why one who takes friendâs possessions should be understood as an enemy disguised as a friend. He takes friendâs things without returning. He gives little and expects much. He does what has to be done only through fear. He associates with a selfish motive. There are four reasons why one who gives only a lip service should be understood as an enemy disguised as a friend. He claims to have done things in the past. He promises to do things in the future. He uses empty words to get favours. He claims inability to do things at present. There are four reasons why one who is flattering should be understood as an enemy disguised as a friend. He approves when a friend does wrong deeds. He disapproves when a friend does good deeds. He praises a friend to his face. He speaks bad of friend when absent. There are four reasons why one who causes destruction to his friend should be understood as an enemy disguised as a friend. He is a companion when taking strong drinks, distilled drinks and fermented drinks that cause heedlessness. He is a companion when loitering in the streets at unseemly hours. He is a companion when frequenting theatrical shows. He is a companion in indulging in gambling which causes heedlessness. It is not easy to identify the internal qualities of another person to decide what sort of a friend he or she is. In the Thanani sutta of the Anguttara NikÄya (collection of the Buddhaâs numerical discourses), the Buddha has described four ways of identifying certain traits of another person. It is through living with a person that the moral virtue of a person can be known. It is through dealing with a person that the honesty of a person can be known. It is through adversities that the fortitude of a person can be known. It is through discussing with a person that the wisdom of a person can be known. The Buddha has added that even the above understanding can be achieved only after a long time by one who is attentive and wise. (2) In the Pathama Mitta sutta of the Anguttara NikÄya, the Buddha has stated that a friend endowed with seven qualities is worth associating with by any lay person who is looking for a friendship. He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to his friend. He keeps secrets of his friend. He does not abandon a friend who is facing a misfortune. He does not look down when his friend is down. (3) In the Duthiya Mitta sutta of the Anguttara NikÄya, the Buddha has advised the monks that they should associate, accompany, and attend on a friend who has seven qualities even if one is sent away by them. He is pleasant. He is agreeable. He is respectful. He is worthy of respect. He admonishes and accepts admonishment. He speaks on deep matters. He does not engage one in bad things. (4) According to Buddhist teaching, one should encourage others to cultivate wholesome qualities that will help them to progress in the Buddhist path of liberation from suffering. For example, in the Mitta sutta of the Samyutta NikÄya (collection of the Buddhaâs connected discourses), the Buddha has stated that those for whom one has compassion and sympathy and those worth listening to, such as friends, colleagues, relatives and family, should be encouraged, supported and established in the development of the four foundations of mindfulness. (5) The four foundations of mindfulness are: Contemplating the body in the body (kÄyÄnupassanÄ) Contemplating feelings in the feelings (vedanÄnupassanÄ) Contemplating mind in the mind (cittÄnupassanÄ) Contemplating mind objects in mind objects (dhammÄnupassanÄ) In the SatipatthÄna sutta of the Majjhima NikÄya (collection of the Buddhaâs middle length discourses), the Buddha described the four foundations of mindfulness as the direct way to attain purification from all the defilements, overcoming of sorrow, overcoming of lamentation, destruction of all the suffering, destruction of mental grief, entry into the Noble Path and realization of NibbÄna. (6) Spiritual friend (kalyÄna mitta) Within the concept of friendship in Buddhism, the Buddha has emphasised the significance of having a spiritual or a noble friend (kalyÄna mitta) during oneâs spiritual journey towards final liberation. In the Upaddha sutta of the Samyutta NikÄya, when Venerable Änanda, the Buddhaâs chief attendant, stated to the Buddha that spiritual friendship or companionship (kalyÄna mittatÄ) is half of the spiritual life (brahmacharya), the Buddha corrected him stating that the spiritual friendship is the whole of the spiritual life. The Buddha stated that: âWhen a monk has admirable people as friends, companions, and comrades, he can be expected to develop and pursue the Noble Eight-fold Path.â (7) The Noble Eight-fold Path or the Middle Path is the Buddhist path of liberation from suffering consisting of eight factors namely: Right view (sammÄ ditthi), right intention (sammÄ sankappa), right speech (sammÄ vÄcÄ), right action (sammÄ kammantha), right livelihood (sammÄ ÄjÄ«va), right effort (sammÄ vÄyÄma), right mindfulness (sammÄ sati) and right concentration (sammÄ samÄdhi). In the Vyagghapajja sutta of the Anguttara NikÄya, the Buddha has described four qualities that lead to oneâs success and well-being in this world. Accomplishment of persistent effort (utthÄna-sampadÄ) Accomplishment of vigilance on oneâs possessions (Ärakkha-sampadÄ) Spiritual friendship (kalyÄnamittÄ) A balanced livelihood (sama-jÄ«vikatÄ) In the same discourse the Buddha has defined spiritual friendship as follows, âAnd what is meant by spiritual friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householdersâ sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates perfect conviction in those who are perfect in conviction, perfect virtue in those who are perfect in virtue, perfect generosity in those who are perfect in generosity, and perfect wisdom in those who are perfect in wisdom. This is called spiritual friendshipâ (8) According to this definition, a spiritual friend should possess the following four qualities which they will encourage others to develop too. Virtue (sÄ«la) Conviction (saddhÄ) Generosity (cÄga) Wisdom (paññÄ) Similarly, in the Meghiya sutta of the UdÄna (inspired utterances of the Buddha), the Buddha advised Bhikkhu Meghiya, who found it impossible to eradicate mental defilements and develop concentration and wisdom in spite of meditating in a solitary and quiet place, that he should develop five qualities of which the first quality is to develop skillful and spiritual friendships. Good friends, associates and companions Virtuous behaviour restrained by the precepts of morality Listening to profitable talk that promotes modesty, contentment, effort, virtue, concentration, wisdom, release, knowledge and vision of release etc. Effort (viriya) to abandon unwholesome qualities and to develop wholesome qualities Wisdom into impermanence and the four Noble Truths leading to complete liberation The Buddha also stated that when one has spiritual friends, it will facilitate the development of the other four factors leading to the development of the mind and final liberation. (9) In the Duthiya-sekha sutta of the Itivuttaka (a collection of sayings of the Buddha), the Buddha has stated that for someone in spiritual training towards the final goal of liberation, there is no other external factor which is more important than having spiritual friendship with admirable people. âWith regard to external factors, I donât envision any other single factor like friendships with admirable people as doing so much for a monk in training, who has not attained the heartâs goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskilful and develops what is skilful.â (10) According to the Sovacassata sutta of the Anguttara NikÄya, having spiritual friendships is one of seven qualities that avoid a decline and facilitate success in a monkâs spiritual journey. Respect for the Teacher (Buddha) Respect for the doctrine (Dhamma) Respect for the Buddhist monastics (Sangha) Respect for the training Respect for concentration Willingness to follow instructions from the teachers Having spiritual friends (11) Lord Gautama Buddha possessed all the qualities that a good spiritual friend should possess. Hence, the Lord Buddha should be the supreme spiritual friend to practitioners within Theravada Buddhism. Lord Buddha Himself discovered the path of liberation from suffering and then guided and counselled others with no discrimination whatsoever, to follow the same path and liberate themselves. This was stated by the Buddha to Venerable Änanda in the Upaddha sutta as follows: âIt is in dependence on me as an admirable friend, that beings subject to birth have gained release from birth, that beings subject to ageing have gained release from ageing, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, and despair have gained release from sorrow, lamentation, pain, distress, and despairâ In the Path of Purification (Visuddhimagga) written by Venerable Buddhaghosa in the 5th century AD, a spiritual friend has been discussed in terms of a teacher or a mentor who gives meditation instructions to a meditator. Next to the Buddha who is described as the greatest spiritual friend, it has listed others who can be a spiritual friend in a descending order. One of the eighty great disciples of the Buddha One who has destroyed the cankers (arahat) A Non-Returner (anÄgÄmi) A Once-Returner (sakadÄgami) A stream Enterer (sotÄpanna) An ordinary person who has obtained absorption states in meditation (jhana) One who knows the three baskets of Buddhaâs teaching (tipitaka) One who knows two baskets of the teaching One who knows one basket of the teaching One who is familiar with one basket of teaching and itâs commentaries (12) According to Buddhist teaching, a true friend (mitta) is helpful for oneâs happiness and success in the worldly life. A true friend will stay with one during both good and bad times. The Buddha has warned us to be alert and be able to recognise those who appear disguised as true friends who can cause our downfall and misfortune. The Buddha has emphasised in several discourses that a spiritual friendship (kalyÄna mitta) is essential in cultivating the Buddhist spiritual path of liberation from suffering. A spiritual friend should possess several wholesome qualities such as conviction (saddhÄ) in the Buddha and Buddhaâs teaching, good morality (sÄ«la), generosity (cÄga) and wisdom (paññÄ). One should be loving, kind, compassionate, energetic, patient, persevering, and show concern for the spiritual welfare of the others with no expectation of any personal rewards. A spiritual friend should have high integrity, determination and wide experience in the teaching and itâs practice, and be able to criticize and admonish another person whenever necessary with the sole intention of helping further progress in the spiritual path | ||
Spacemac Junior Artist Username: Spacemac Post Number: 206 Registered: 05-2012 Posted From: 49.43.216.141 Rating: N/A |
https://www.presidentofindia.gov.in/speeches/address-honble- president-india-smt-droupadi-murmu-first-asian-buddhist-summ it | ||
Spacemac Junior Artist Username: Spacemac Post Number: 205 Registered: 05-2012 Posted From: 49.43.216.141 Rating: N/A |
Caratha bhikkhave cÄrikaá¹ bahujana-hitÄya bahujana-sukhÄya, lokÄnukampÄya, atthÄya hitÄya sukhÄya devamanussÄnaá¹. MÄ ekena dve Ägamittha. Desetha bhikkhave Dhammaá¹ ÄdikalyÄá¹aá¹, majjhekalyÄá¹aá¹, pariyosÄnakalyÄá¹aá¹ sÄtthaá¹ sabyañjanaá¹. Kevalaparipuá¹á¹aá¹ parisuddhaá¹ brahmacariyaá¹ pakÄsetha. Santi sattÄ apparajakkhajÄtikÄ asavanatÄ Dhammassa parihÄyanti. Bhavissanti Dhammassa aññÄtÄro. Go your ways, oh monks, for the benefit and happiness of many, out of compassion for the world, for the good, benefit, and happiness of gods and men. Let no two go in the same direction. Teach, oh monks, the Dhamma, which is beneficial in the beginning, in the middle, and at the endâ both the spirit and the letter of it. Make known the Noble Life, which is fully complete (requiring no addition) and pure (requiring no subtraction). There are beings with only a little dust in their eyes who will be lost unless they hear the Dhamma. Such persons will understand the truth | ||
Emc2 Legend Username: Emc2 Post Number: 79251 Registered: 03-2008 Posted From: 71.120.25.244 Rating: N/A |
You need a treatment You are just going against what Buddha teachings It's ok | ||
Emc2 Legend Username: Emc2 Post Number: 79250 Registered: 03-2008 Posted From: 71.120.25.244 Rating: N/A |
You are just creating a division which is not exist and promoting Buddhism Buddhism come from Sanathana dharma You are just promoting your alter ego which is nothing but what you believe is right You are a fraud, another type of conversion mafia It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 204 Registered: 05-2012 Posted From: 117.231.200.37 Rating: N/A |
Friends spiritual experience has nothing to do with my intelligence and knowledge and ego and schemes. It will be the same for everyone in whatever part of the globe they experience. So only I am trying to share with you. I hope you please give me a chance | ||
Driverramudu Megastar Username: Driverramudu Post Number: 24400 Registered: 02-2009 Posted From: 104.4.25.57 Rating: N/A |
sanatana or hindu is C and C++ type monther of all Driving is my PASSION. Ball or Bimmer does not matter. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 203 Registered: 05-2012 Posted From: 49.43.218.22 Rating: N/A |
Friends I always respect the Brahmins, you can see if I talk about another religion infront of muslims or others they will be aggressive, but Brahmins have been kind since centuries. Inspite of buddha or amberdkars and others being harsh they never tried to be forceful. Even in the army, isro, medicine etc their efforts and sacrifices are many. I just don't know why buddha was so adamant, I also equally don't know why sankara was equally barring. I only want to see these two religions unite for good. May be some brahmin in the future would be able to find out the gap and fix it. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 202 Registered: 05-2012 Posted From: 49.43.217.186 Rating: N/A |
Friends manishiki manishi saatam chesukovalanna, nitya choosey svardaniki banisalam ai, parai vaadiki saayam cheyalani anipinchadu. Alanti bahavaalanu dooram cheyagaligedi spirituality maatrame. Alanti margam nandu kooda vishleshanatmakamga vivaramga sanketikanga preprepitamga sagunamga machi mataga cheppeadu buddhudu. Ramayanam lo cheppinattu manchi mata prananni nilabedutundi, chedu mata, praananni teestundi, mata kooda khadgam laantidey ani. Andukey buddhudu eppudu ento saumyamga, manchi paluku matrame palikaadu. Valmiki kanna kala nijam chesadu. Edaitey Brahmins mundu taralaki andinchalani vedic sages praytanincharo, aaa gnyanam antatini buddhudu prapancham nalumoolalu vyapti chesadu. Buddhudu ento dooram alochinchi prapancham baagubtey manam kooda baaguntam ani bhavinchadani naa manavi. Manaki anta telivi leke usa china valla laaga jira software lu, ai, iphone lu tayaru cheyalemu. Manaki telisindi jantuvulu tama vamsaabhivrudhi chesokataanikey tapistunntlu manam kooda tribals laaga mana kulam antoo basic emotions ke parimitam aipoyam. Deentlo manava viluvalu emunnai. Nammakamey balam ani devunni poojinche kanna, manchi panulu mana todu needa ane siddantanni balopetham cheyu buddhism better friends, endukantey Andulo dveshaniki ekkada taavu ledu, manalani okati ga cheya gala vignyanam undi. Hinduism ni bujalu meeda mosukunnam kada, manam ramudu, bheemudu ani. Alane anni matala vallu tama vallani moosukuntaru. Buddhism kooda okinta antey, aithey oka adugu daati munduku choostey, vere matallo understanding antargata gharshanalu bouddham lo chaala arudu. Bouddham bayata valla nunchi daadulu choosindi gaani, kulam, dveshalu, vantivi choodaledu. Edaitey vedic knowledge preservation antaamo, buddhudu manavaali mottaniki aa vedic knowledge ichesadu, inka ikkada preservation ani manam manalni maya cheskuntunnam, edo manam inka preserve cheyali ani. Chetanitey oka sari buddhini matalu choodandi. Veelitey nanu oka poota mee samayamunu ketayinchandi, endukantey jarigina, jargabitunna annitinini nenu spiritual experience to kanabadini, adi meeku teliyacheppali ani bhaavistunna. Adi buddhism gurunchi maatrame aithey kaadu | ||
Spacemac Junior Artist Username: Spacemac Post Number: 201 Registered: 05-2012 Posted From: 49.43.216.187 Rating: N/A |
Driver bro, buddha said he scanned the entire universe and saw every life from from microorganisms to hundreds of thousands of years living gods, and gave the dharma. His Dharma is like java, hindu dharma is like c language. Instead of learning his teachings we were stuck with c. The world went ahead and today we are in a tough spot. I have no idea how continue to believe in superstition like astrology will help us. Ignorance is bliss but only so long as you are in the sky. When you become grounded then you fall back to reality. Friends I am telling whatever we feel by hating reddies or tamils or someone else or vice versa, I say pls hear me once. Emo friends, naaku telisindi enti antey, buddhism anedi social change of people kosam teskochadu buddhudu. He saw drawbacks and tried to reform. Aa ideas ni vyasa hinduvila manobhavala taggattu anuvadinchi Gita raasenu, kaani, devudu aney bhavam nammakam to koodinadi, Andukey evarevaro devuni peru meeda vachi dandayaatralu chesaru. Deenikanna buddhism better, ae vidam gaa antey buddhuni maatallo, anni dharmala kanna tana dharma peddadi ani vaapoyadu. Ela aithey bhoomi meeda annitikanna peda kaali mudra yenugudo alaney annitikanna pedda Dharma tanadi ani cheppadu. Manam viswanni 14 lokalu chestey, buddhudu daanni 31 kinda vibhajinchi inka refine chesadu. Manam telusukovalsindi entatntey 14 aina 31 aina okatey ani kaadu. Ee 14 lo Inka sooksham aina prapanchalu unnai ani kanugonna buddhuni dhamam lo Inka sooksham aina paatalu unnai ani telusukovali. Ee vidam ga analysis cheskoni mundukellali. Emo friends buddhudu kooda prapancha santi kaadanukoni hinduism ney marinta balopetam chesuntey inni avastalu padevallam kaademo, ila vibhinna samskrutulu kakunda aikyam gaa undevallam kaabolu. Nenu ardham cheskundentantey, buddhudu janaalu bouddham teesukoni munduki veltaru anu bhaavinchenu, marala hinduism lo jaarataru ani anukoledu kaavachu. Edemaina naa experience meeto tappaka panchukovalani naa tapassu. Edo oka roju meeru avakasam istarani ee prayatnam. Vistura poye sangatanalu cheppali friends. Adi vinna tarvata mere cheptaru.. | ||
Driverramudu Megastar Username: Driverramudu Post Number: 24399 Registered: 02-2009 Posted From: 104.4.25.57 Rating: N/A |
bob human life one way or other depends upon superstition. No body can avoid superstition in their life I bet or openly challenge show me a person who don't follow superstition in this visible universe or yet to discover universe Driving is my PASSION. Ball or Bimmer does not matter. | ||
Emc2 Legend Username: Emc2 Post Number: 79249 Registered: 03-2008 Posted From: 71.120.25.244 Rating: N/A |
You are a manipulator and fraud, You don�t have any evidence , stop this nonsense sense to portray as messiah All you have is half baked and biased knowledge, you just pushing your agenda, you are suffering with narcissistic personality disorder You need treatment It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 199 Registered: 05-2012 Posted From: 49.43.216.165 Rating: N/A |
Pls note the correct book name living with the Himalayan masters | ||
Spacemac Junior Artist Username: Spacemac Post Number: 198 Registered: 05-2012 Posted From: 49.43.216.165 Rating: N/A |
I see Dalai Lama a great human being and Buddhist and spiritual leader. Having learnt painfully how small our minds are, how great consequences are I try to avoid these topics. Whether Dalai Lama or china or another is a Buddhist or not, there is value in learning buddhism for ourselves so that we broaden our understanding, that's all I can say. Swami Rama story of a himalayan monk was the best book I read and he is from hindu tradition but he adapted to all kinds of yogic practices from everyone. | ||
Digitalspy Side Hero Username: Digitalspy Post Number: 2161 Registered: 08-2013 Posted From: 43.241.123.181 Rating: N/A |
he is the highest spiritual leader of Budhism. How can you leave him and start a new budhism? You do not recognize him that way ? ahimsa emaindi ? sangham saranam gacchami ki emaindi ? | ||
Emc2 Legend Username: Emc2 Post Number: 79243 Registered: 03-2008 Posted From: 71.120.25.244 Rating: N/A |
I suggest please go see a doctor, you have mental issues trust me, donât feel bad, you need help It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 188 Registered: 05-2012 Posted From: 49.43.218.231 Rating: N/A |
I suggest you to some times visit Buddhist temple also like Hindu temple before forming opinions not only about me or ycp but also buddhism. | ||
Emc2 Legend Username: Emc2 Post Number: 79241 Registered: 03-2008 Posted From: 71.120.25.244 Rating: |
Already ayindi kada, Buddhism oda become a bandi You are in delusional, you are not identifying the truth, you are a manipulator and having mental disorders Please go see a doctor It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 187 Registered: 05-2012 Posted From: 49.43.218.4 Rating: N/A |
Digitalspy leave about Dalai Lama, I have something important to share. I wish all of you give me a chance. Manakunna agnyanam povali mundu. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 186 Registered: 05-2012 Posted From: 49.43.218.4 Rating: N/A |
You don't understand one basic thing, ycp won't become tdp or tdp won't become ycp. But it is only through spiritual knowledge that one transformation into another, akatayi vemana avadam, pamarudu panditudu avatam etc. This knowledge is beyond science. That is why spiritual teachings are higher and nobler than science and psychology. If you want me tell you scientifically, Socrates was asked to die because he said he didn't see god, Galileo was asked to die because he told it's not sun that revolves around the earth but it's earth that revolves around sun. At that time this so called society with its great institutes of learning and excellence with various branches of studies including social law, psychology and sciences gave this punishment. Your so called society told Vivekananda was a fool for a while. I don't see buddha as a messiah, or jesus also. I see them for what their teachings stand. Fine if you don't want to hear, I wish to share to others what I learnt. There is more to learn than calling others criminals. If you wish to know about that, I can help you. | ||
Digitalspy Side Hero Username: Digitalspy Post Number: 2160 Registered: 08-2013 Posted From: 43.241.123.181 Rating: N/A |
China kooda budhist country ye gaa ? dalailama paristhithi elaa undi. | ||
Emc2 Legend Username: Emc2 Post Number: 79240 Registered: 03-2008 Posted From: 71.120.25.244 Rating: |
This is you Narcissistic Messiah Complex Underneath the begging, there is a hidden layer of profound arrogance. The Trait: A pathological need to feel special, chosen, or superior to others. The Expression: By believing he holds the key to saving you and the world, he elevates himself from an ordinary person to a cosmic savior. Pushing this ideology feeds his ego by making him feel incredibly important. Trust me you are struggling with mental disorders, please seek a doctor advice It's ok | ||
Spacemac Junior Artist Username: Spacemac Post Number: 185 Registered: 05-2012 Posted From: 117.231.200.110 Rating: N/A |
Friends odalu ballu avtayi, alane edaitey manam Hinduism antoo buddhism ni dooram pedtunnamo repu ade aadharam avtadi, edi telikaga teeskovadfu friends. Give me a chance and hear what I say | ||
Spacemac Junior Artist Username: Spacemac Post Number: 177 Registered: 05-2012 Posted From: 49.43.217.7 Rating: N/A |
I have an important message friends, let's kindly meet once | ||
Spacemac Junior Artist Username: Spacemac Post Number: 176 Registered: 05-2012 Posted From: 49.43.219.250 Rating: N/A |
Whole of gita in my view is inspired by buddha, one needs to see the background and context and assimilations and deconstruct everything | ||
Spacemac Junior Artist Username: Spacemac Post Number: 175 Registered: 05-2012 Posted From: 49.43.219.250 Rating: N/A |
Dalai Lama said if science finds a flaw with buddhism, then Buddhists must correct it, it's how open buddhism is. People still believe in yedukondalu and say dharmo rakshati rakshitha, but which dharma truly showed if God really exists or not is evident from history. For the past 1000s of years this country battled many dangers, and not in one instance did a god come. Anyone who came to rescue were themselves elevated as god's by the masses, this tells how masses themselves choose to be lazy excepting someone would come to their rescue, if not someone, then the ancient sages have done divine blessings so we have no need. By being born on this land by itself we have achieved purity. This is how stupid we are. Let's go and do pushkar snan. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 174 Registered: 05-2012 Posted From: 49.43.219.250 Rating: N/A |
Whereas some religious men, while living of food provided by the faithful make their living by such low arts, such wrong means of livelihood as palmistry, divining by signs, interpreting dreams... bringing good or bad luck... invoking the goodness of luck... picking the lucky site for a building, the monk Gotama refrains from such low arts, such wrong means of livelihood People worship babas and bhagvans and sants who misuse faith and make a livelihood. That has nothing to do with buddha or buddhism religion. Whatever science of astrology, jostiya, numerology, palmistry or any other are not useful for humanity The Buddha saw what was to come in the name of god in future and tried is best to change the country's course to rationality and scientific temper if not humanity and ethics, yet we chose to do with c language in praise of the merits of vasista and vishwamitra and ignored the merits of buddha, this was how we got stuck in the past while the world went ahead. Even if we start buddhism now, we still will have a long way to go, but just that a start is a good beginning so instead of completely leaving religion atleast whatever could be reformed that can be done by way of teachings of buddha | ||
Digitalspy Side Hero Username: Digitalspy Post Number: 2159 Registered: 08-2013 Posted From: 43.241.123.181 Rating: N/A |
Some common superstitions found among certain Buddhist communities include: Lucky and unlucky days â Choosing specific dates for weddings, travel, business openings, or religious ceremonies based on astrology. Protective amulets and talismans â Belief that blessed objects can provide protection, good fortune, or safety from harm. Spirit and ghost beliefs â Fear of hungry ghosts, wandering spirits, or supernatural beings influencing daily life. Fortune-telling and astrology â Consulting astrologers to predict future events or determine auspicious actions. Merit for specific worldly rewards â Believing that making offerings to monks or temples will directly result in wealth, success, or other material benefits. Numerology â Treating certain numbers as especially lucky or unlucky. Rituals to remove bad luck â Participating in ceremonies intended to ward off misfortune or evil influences. | ||
Digitalspy Side Hero Username: Digitalspy Post Number: 2158 Registered: 08-2013 Posted From: 43.241.123.181 Rating: N/A |
Some common superstitions found among certain Buddhist communities include: Lucky and unlucky days â Choosing specific dates for weddings, travel, business openings, or religious ceremonies based on astrology. Protective amulets and talismans â Belief that blessed objects can provide protection, good fortune, or safety from harm. Spirit and ghost beliefs â Fear of hungry ghosts, wandering spirits, or supernatural beings influencing daily life. Fortune-telling and astrology â Consulting astrologers to predict future events or determine auspicious actions. Merit for specific worldly rewards â Believing that making offerings to monks or temples will directly result in wealth, success, or other material benefits. Numerology â Treating certain numbers as especially lucky or unlucky. Rituals to remove bad luck â Participating in ceremonies intended to ward off misfortune or evil influences. | ||
Digitalspy Side Hero Username: Digitalspy Post Number: 2157 Registered: 08-2013 Posted From: 43.241.123.181 Rating: N/A |
Budhism itself has superstitions | ||
Spacemac Junior Artist Username: Spacemac Post Number: 170 Registered: 05-2012 Posted From: 49.43.219.51 Rating: N/A |
Miln III.7.8: Doing Evil Knowingly and Unknowingly {Miln 84} The king asked: "Venerable Nagasena, for whom is the greater demerit, one who knowingly does evil, or one who does evil unknowingly?" The elder replied: "Indeed, your majesty, for him who does evil not knowing is the greater demerit." "In that case, venerable Nagasena, would we doubly punish one who is our prince or king's chief minister who not knowing does evil?" "What do you think, your majesty, who would get burned more, one who knowing picks up a hot iron ball, ablaze and glowing, or one who not knowing picks it up?" "Indeed, venerable sir, he who not knowing picks it up would get burned more." "Indeed, your majesty, in the same way the greater demerit is for him who does evil not knowing." "You are clever, venerable Nagasena." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 167 Registered: 05-2012 Posted From: 49.43.219.218 Rating: N/A |
Miln II.3.14: Characteristic of Sustained Thought {Miln 62} "Venerable Nagasena, what is the distinguishing characteristic of sustained thought?" "The distinguishing characteristic of sustained thought, your majesty, is continual examination." "Give me an analogy." "Just as, your majesty, when a gong is struck and continues resounding afterwards, indeed so the striking is to be understood as applied thought, and the continuance of the resounding as sustained thought." "You are clever, venerable Nagasena." | ||
Spacemac Junior Artist Username: Spacemac Post Number: 166 Registered: 05-2012 Posted From: 49.43.219.218 Rating: N/A |
Miln III.5.7: Non-Release From Evil Deeds {Miln 72} The king asked: "Venerable Nagasena, is there any being which transmigrates from one body to another?" "Certainly not, your majesty." "If, venerable Nagasena, there is no-one who transmigrates from one body to another, then would not one be released from evil deeds?" "Yes, your majesty. If one is not reborn, then one would be released from evil deeds. But indeed because one is reborn, your majesty, then one is not fully released from evil deeds." "Give me an analogy." "Just as, your majesty, if some man were to steal the mangos of another, would this be an offense worthy of punishment?" "Yes, venerable sir, it would be an offense worthy of punishment." "But, your majesty, since these mangos that he stole were not the same mangos that the other had planted, why would it be punishable?" "Venerable sir, they came into existence by means of those mangos that were planted, therefore it would be punishable." "Indeed just so, your majesty, it is by the deeds that one does in this mind-and-body, lovely or unlovely, that one is reborn in another mind-and-body, therefore one would not be fully released from evil deeds ." "You are clever, venerable Nagasena." Miln III.7.5: Simultaneous Arising in Different Places {Miln 82-83} The king asked: "Venerable Nagasena, if someone passes away and is reborn in the Brahma world, and if another passes away and is reborn in Kashmir, which one takes the longer time, and which the shorter?" "They are the same, your majesty." "Give me an analogy." "Your majesty, where is your town of birth?" "There is a place called Kalasigama, there I was born." "How far away, your majesty, is Kalasigama from here?" "About 200 yojana,[1] venerable sir." "How far away, your majesty, is Kashmir from here?" "About 12 yojana, venerable sir." "Go on then, your majesty, think about Kalasigama." "I have thought about it, venerable sir." "Go on then, your majesty, think about Kashmir." "I have thought about it, venerable sir." "Which thinking took a long time, your majesty, and which a short time?" "They were the same, venerable sir." "Just so, your majesty, if someone passes away and is reborn in the Brahma world, and if another passes away and is reborn in Kashmir, they happen in the same time." "Give me another analogy." "What do you think, your majesty, if two birds fly in the sky and one sits in a high tree, and the other in a low tree; if these happen at the same time, the shadow of which one would settle on the ground first, and which one later?" "They are the same, venerable sir." "Just so, your majesty, if someone passes away and is reborn in the Brahma world, and if another passes away and is reborn in Kashmir, they happen in the same time." "You are clever, venerable Nagasena." Note 1. One yojana is approximately 12 kilometers (7 miles). Miln III.7.8: Doing Evil Knowingly and Unknowingly {Miln 84} The king asked: "Venerable Nagasena, for whom is the greater demerit, one who knowingly does evil, or one who does evil unknowingly?" The elder replied: "Indeed, your majesty, for him who does evil not knowing is the greater demerit." "In that case, venerable Nagasena, would we doubly punish one who is our prince or king's chief minister who not knowing does evil?" "What do you think, your majesty, who would get burned more, one who knowing picks up a hot iron ball, ablaze and glowing, or one who not knowing picks it up?" "Indeed, venerable sir, he who not knowing picks it up would get burned more." "Indeed, your majesty, in the same way the greater demerit is for him who does evil not knowing." "You are clever, venerable Nagasena." |
