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When Violence Came to Peace

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When Violence Came to Peace

Once upon a time, the Blessed One was staying near Sāvatthī, in Jeta’s Grove, at Anāthapiṇḍika’s monastery.

In those days, within the realm of King Pasenadi, there lived a notorious bandit named Angulimāla. He was fierce and merciless, taking lives without hesitation, showing no compassion for living beings. He destroyed villages, ruined towns, and left the countryside empty and desolate. After each killing, he would cut off a finger from his victim, stringing them together into a dreadful garland that he wore around his neck.

One morning, the Blessed One dressed, took up his robe and alms bowl, and entered Sāvatthī for his food. When he had finished his meal, he returned, put his lodging in order, and then set out along the very road that led to Angulimāla’s lair.

As he walked, some cowherds, shepherds, and farmers saw him. Alarmed, they called out:
“Don’t go that way, contemplative! On that road is Angulimāla, ruthless and violent, with no mercy in his heart. He destroys villages, devastates towns, and lays waste to the countryside. He murders again and again, wearing a garland of human fingers. Even groups of ten, twenty, thirty, or forty men have gone down that road, and none have returned. Please, turn back!”

But the Blessed One walked on in silence.

A second time they warned him. A third time they begged him. Still, without a word, the Blessed One kept walking forward.

From a distance, Angulimāla saw him coming and thought in amazement:
“How strange! How astonishing! Groups of ten, twenty, thirty, or forty men have not escaped me. Yet here comes this contemplative, walking alone, without fear, without a companion. Why shouldn’t I kill him too?”

So Angulimāla seized his sword and shield, slung his bow and quiver over his shoulder, and rushed after the Blessed One.

But the Blessed One, through the power of his mind, made it so that although Angulimāla ran with all his might, he could not catch up with him. The Blessed One continued to walk at his normal pace, calm and unhurried.

Startled, Angulimāla thought:
“This is incredible! In the past, I have chased and caught swift elephants, horses, chariots, even deer. Yet now, though I run with all my strength, I cannot overtake this contemplative who only walks calmly. How amazing!”

At last he stopped and shouted:
“Stop, contemplative! Stop!”

The Blessed One turned and said:
“I have stopped, Angulimāla. Now you stop too.”

Link: https://wisdomtea.org/2025/09/11/when-violence-came-to-peace/

The Five Rewards of Walking Meditation

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The Five Rewards of Walking Meditation

There are the five rewards for one who practices walking meditation. Which five?

First, he becomes one who can endure traveling on foot.
The path is no longer a burden but a companion. Step by step, the body grows accustomed to distance, and the mind learns patience. Just as a seasoned pilgrim does not shrink from winding roads or rugged hills, so too the one who walks in mindfulness carries his journey lightly. Neither heat nor cold, neither dust nor distance overwhelms him, for his strength lies not merely in the body but in the steadiness of his heart. Like a tree that weathers the seasons, rooted deep and unshaken by wind, he endures the miles with calm perseverance.

Second, he becomes one who can endure exertion.
Effort no longer crushes him, but is received as a training of the spirit. Just as the great river flows tirelessly, winding over rocks and plains, never pausing, never exhausted, so too his energy continues. The strong horse bears its load without complaint; the sun pours forth its light without weariness; the mountain stands without shifting, though the rains strike it day after day. In this way, the practitioner, trained in walking meditation, is not undone by fatigue but carries effort as though it were his natural breath.

Third, he becomes free from disease.
The steady rhythm of walking renews the body. The limbs grow supple, the breath deepens, the blood flows smooth and clear. Just as a fresh wind sweeps away clouds of dust, leaving the sky wide and open, so does the motion of mindful walking cleanse away stagnation and heaviness. The forest deer, wandering freely through glades and meadows, moves with ease and keeps its health; likewise, the one who walks with mindfulness preserves well-being and strength. Sickness finds little dwelling place in a body made harmonious through balanced motion.

Fourth, whatever he has eaten and drunk, chewed and savored, is well digested.
Food, when received, does not weigh upon him, but nourishes and sustains. Just as the earth receives the rains, neither clinging to them nor rejecting them, but turning them into rivers, harvests, and green abundance, so too his body accepts what is given, transforming it into energy and vitality. The fire that is tended with care burns cleanly, consuming all that is placed upon it; so too digestion, kindled by walking, works steadily, without obstruction. Thus, the practitioner is light, untroubled, and his strength is preserved for the path ahead.

Fifth, the concentration he gains while walking meditation endures for a long time.
The mind, once gathered, does not scatter easily. Just as a flame protected from the wind burns bright and unwavering, so the collected heart shines steadily. Step by step, awareness flows like an unbroken stream; thought by thought, mindfulness deepens like a river that does not dry. The mountain lake, still and clear, reflects the stars without distortion; in the same way, the practitioner’s concentration endures, long-lasting and luminous. Not only while sitting does he abide in steadiness, but even in motion, his meditation remains as firm as the roots of the ancient oak.

Thus are the five rewards for one who practices walking meditation: endurance of the path, endurance of exertion, freedom from disease, ease of digestion, and long-lasting concentration.
These are treasures gained not by chance, but by steady steps upon the earth, where each footprint is planted in mindfulness, and each breath is companion to the path.

Link: https://wisdomtea.org/2025/08/28/the-five-rewards-of-walking-meditation/

The Four Kinds of Happiness

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The Four Kinds of Happines

Long ago, in the city of Savatthi, there lived a kind and generous man named Anathapindika. He was known across the land for his compassion, honesty, and love for the Buddha’s teachings. Though he was wealthy, he never held on to his riches tightly. Instead, he used what he had to help others and support the community.

One bright morning, as the sun was just rising over the trees, Anathapindika felt a deep desire to visit the Buddha. He had questions in his heart—questions about the meaning of happiness, and how someone like him, living in the world with a family and business, could live a meaningful life.

So he got ready, dressed in clean white clothes, gathered some offerings, and made his way to the Jeta Grove Monastery, a peaceful place surrounded by trees and built from his own generous donations.

When he arrived, he saw the Buddha sitting quietly under the shade of a tree, his presence calm and bright like a still lake reflecting the sky. Anathapindika bowed low to the ground in respect and then sat to one side, waiting humbly.

The Buddha, seeing his sincerity, smiled gently and said,
“Householder, there are four kinds of happiness that someone who lives in the world can experience. These are not beyond reach. They come in their proper time, for someone who lives honestly and kindly. Do you want to hear them?”

Anathapindika looked up with joy.
“Yes, Blessed One, I would be honored to learn.”

1. The Happiness of Having Wealth

The Buddha began:
“The first kind of happiness is the happiness of having wealth. This is when a person works hard, earns money honestly, and takes care of their responsibilities. They don’t cheat or steal, and they don’t earn by harming others. Their wealth comes from effort, sweat, and skill.

“When such a person looks at what they have and thinks, ‘This came from my own honest work; I harmed no one to get it,’ they feel happiness in their heart. It is the happiness of knowing they have done well.”

Anathapindika nodded. He remembered the early days of his life—how he had worked long hours, stayed patient through struggles, and slowly built his business. It had not been easy, but it had always been fair. That thought filled him with quiet pride.

2. The Happiness of Using Wealth

The Buddha continued:
“The second kind of happiness is using wealth in good ways. A person may earn money, but what really matters is how they use it. They may care for their children, support their parents, help their friends, or offer help to people in need. They might build homes, give food, support monks and spiritual teachers, or give medicine to the sick.

“When a person thinks, ‘My wealth is helping others. It’s being used for something good,’ their heart becomes light and joyful. This is a deeper happiness—the happiness of generosity.”

Anathapindika smiled. He thought of the monastery he had built, where monks could meditate and people could come to learn the Dhamma. He remembered the joy on the faces of those he had helped, and he felt warmth spread in his chest.

3. The Happiness of Being Debt-Free

Then the Buddha said,
“The third kind of happiness is being free from debt. This means not owing anything to anyone—no loans, no promises left unkept, no burdens hanging over your head. Whether the debt is big or small, being free from it brings a peaceful feeling.

“When someone can think, ‘I owe no one anything—I am clear and clean in my dealings,’ that is a great relief. Their sleep is sweeter, and their mind is calm. This is the happiness of being debt-free.”

Anathapindika thought about this. He had always paid what he owed and tried to live simply, not letting money control him. This teaching reminded him how freeing it is to live without the weight of debt pressing on your mind.

4. The Happiness of Living a Blameless Life

Finally, the Buddha looked deeply into Anathapindika’s eyes and said,
“But the highest happiness, householder, is this: the happiness of a blameless life. This means your actions do not harm others. You are careful with your words, gentle in your thoughts, and kind in how you treat all beings.

“When someone thinks, ‘I do not harm. I do not lie. I try my best to live kindly and wisely,’ then their heart is truly at peace. This happiness does not depend on wealth or comfort. It is the joy of a clear conscience, of a life lived well.”

Anathapindika sat silently, his heart full. Of all the kinds of happiness the Buddha had spoken of, he knew this last one was the greatest. Money may come and go. Even good health may change. But a blameless life brings deep peace that stays with you always.

Then, the Buddha gently recited a verse:

Knowing the joy of being debt-free,
And remembering the joy of earning wealth,
Enjoying the joy of giving and using wealth,
A wise person sees things clearly.

But even all these joys together
Are not as great
As the joy of living a good and blameless life.

Anathapindika bowed deeply once more, grateful beyond words. As he walked home through the quiet grove, the birds singing and leaves rustling gently above him, he carried the Buddha’s words like a lamp in his heart—lighting his path with peace, purpose, and joy.

Link: https://wisdomtea.org/2025/05/01/the-four-kinds-of-happiness/

The Boundless Merit of a Pure Offering

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The Boundless Merit of a Pure Offering

The Setting: A Sacred Place of Wisdom

Long ago, in the land of Kosala, near the great city of Savatthi, the Blessed One, the Buddha, was residing in the peaceful and lush Jeta’s Grove, within the monastery of Anathapindika. This monastery, a place of great reverence, had been generously donated by the wealthy merchant Anathapindika, whose devotion to the Buddha and his teachings knew no bounds. The monastery stood as a sanctuary for monks, a refuge for spiritual seekers, and a center of wisdom where countless people came to listen to the Buddha’s words.

During this time, there lived a devoted laywoman named Velukandaki, the mother of Nanda. She was known not only for her deep faith in the Buddha but also for her unwavering generosity. One day, with a heart full of devotion, she made a grand offering to the community of monks, led by the great disciples Sariputta and Moggallana.

She prepared everything with care and reverence, ensuring that the offering was pure and given with the best of intentions. She selected the finest food, the cleanest robes, and all the necessary requisites for the monks’ well-being. With a mind filled with joy, she dedicated this offering with sincerity, wishing for the monks’ happiness and progress on the path to enlightenment.

The Buddha’s Divine Vision

The Blessed One, possessing the divine eye, which allowed him to see beyond ordinary human sight, observed the act of generosity from a distance. He saw not only the physical offering but also the purity of Velukandaki’s heart, the joy she felt in giving, and the vast merit her actions generated. He understood that this was no ordinary act of charity but one imbued with profound significance.

Gathering the monks around him, the Buddha spoke:

“Monks, do you see how Velukandaki, Nanda’s mother, has made an offering with great sincerity? This is no ordinary gift. It is an offering endowed with six noble qualities, making it a source of immeasurable merit.”

The monks, always eager to learn from their revered teacher, listened attentively.

The Six Qualities That Make a Gift Truly Noble

The Buddha continued, explaining that for a donation to generate immense spiritual benefit, it must possess six essential qualities. These qualities come from both the giver and the recipient.

The Three Qualities of the Giver

  1. Before giving, the donor is joyful – True generosity begins in the heart. A giver should not give out of duty, pressure, or reluctance. Instead, they should feel happiness and eagerness before making an offering, understanding that giving is an opportunity to cultivate virtue and compassion.
  2. While giving, the mind is clear and bright – The act of giving should be done with sincerity, free from hesitation, regret, or pride. The donor should give with an open heart, purely for the benefit of others, without expecting anything in return.
  3. After giving, the donor feels satisfied – Once the gift has been given, the donor should not feel regret or attachment to what was given. Instead, they should feel a deep sense of fulfillment, knowing that they have done something good, planting seeds of merit for the future.

The Three Qualities of a Worthy Recipient

  1. They are free from or striving to overcome passion (craving and attachment) – The best recipients are those who are free from excessive desires or are practicing to let go of worldly attachments. Such individuals use what they receive with mindfulness and do not misuse gifts for selfish purposes.
  2. They are free from or striving to overcome aversion (anger and hatred) – A worthy recipient has a mind of loving-kindness, free from resentment or ill will. Their purity of heart ensures that the offering does not go to someone who would use it with a mind tainted by negativity.
  3. They are free from or striving to overcome delusion (ignorance and confusion) – The highest recipients of generosity are those who have wisdom, who understand the nature of existence, and who use what they receive to support their path toward enlightenment.

The Incalculable Merit of a Pure Offering

The Buddha then explained why such an offering creates immeasurable merit.

“Monks, when a gift is made with these six qualities, its merit is beyond calculation. Just as no one can measure the vast waters of the great ocean by counting buckets of water, no one can measure the merit of such a pure and selfless act. The results of such a gift are boundless, leading to happiness in this life and beyond, opening the doors to heavenly realms and ultimate liberation.”

To illustrate this truth, the Buddha spoke a verse:

“Before giving, one is joyful.
While giving, the heart is bright.
After giving, one feels content—
This is the perfection of generosity.

When given to those free from greed,
Hatred, and delusion,
Such an offering bears great fruit.

A wise and faithful giver,
With a pure mind,
Will be reborn in a realm of joy.“

The Ripple Effect of Generosity

The monks were deeply moved by the Buddha’s words. They understood that generosity was not merely about giving material things but about cultivating a generous heart, a mind free from attachment, and an attitude of selflessness.

From that day on, monks and laypeople alike practiced generosity with deeper awareness. They no longer gave out of habit or mere obligation but with joy, wisdom, and faith in the power of good deeds. They realized that every act of true giving created ripples, touching not only the recipient but also bringing happiness to the giver and inspiring others to do the same.

The Eternal Truth of Giving

Generosity, the Buddha taught, is one of the highest virtues, a foundation for spiritual growth. It purifies the heart, weakens selfishness, and strengthens the bonds of kindness among beings. It is a practice that leads not only to worldly happiness but also to the highest goal—awakening.

And so, the teachings of the Blessed One continued to illuminate the path for all who sought truth, guiding them toward a life of compassion, wisdom, and boundless merit.

Link: https://wisdomtea.org/2025/03/06/the-boundless-merit-of-a-pure-offering/

The Impermanence of Life

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The Impermanence of Life

It is said that on one occasion, the Blessed One was residing near Sāvatthī, in the tranquil setting of Jeta’s Grove, within the monastery of the great lay disciple, Anāthapiṇḍika. The grove, known for its serene beauty, was a place where the gentle rustling of leaves harmonized with the distant murmurs of disciples in meditation. The air was cool and carried the faint fragrance of blossoming trees, as birds nestled into their branches, signaling the arrival of dusk.

That afternoon, Venerable Ānanda, after emerging from his period of solitary contemplation, felt a stirring within his heart—an inquiry that had long lingered in his mind. With reverence, he made his way toward the Blessed One, his robes flowing gently with each step. Approaching the Master, he bowed deeply, touching his forehead to the ground, before sitting respectfully to one side.

After a brief silence, he spoke. “It is truly astonishing, Blessed One,” he began, his voice carrying both wonder and solemnity. “It is beyond ordinary understanding how brief the life of your noble mother was. Just seven days after giving birth to you, she departed from this world and was reborn among the Contented (Tusita) devas. Such a profound event—one might wonder, why must it always be so?”

The Blessed One, seated in perfect stillness, his presence like the steady glow of a lamp in the darkness, turned his gaze toward Ānanda. A gentle smile played upon his lips, filled with both compassion and wisdom. “That is the way of things, Ānanda,” he replied with serene certainty. “It has been so for all bodhisattas. Seven days after giving birth, their mothers depart from this world and reappear among the Contented devas. This is not by chance, nor is it unjust—it is simply the unfolding of causes and conditions, bound to the nature of existence itself.”

Hearing this, Ānanda lowered his gaze, reflecting deeply. The inevitability of impermanence was a truth he had long understood, yet there was something profoundly moving about the fate of the Blessed One’s mother. She had carried the future Buddha within her, borne him into the world, and yet was granted only the briefest of moments to gaze upon her child before departing. What a poignant reminder of the fleeting nature of life!

Sensing the unspoken thoughts in Ānanda’s heart, the Blessed One continued, his voice steady and clear. “Ānanda, all that arises is bound to pass away. This truth is not new, nor is it sorrowful—it is simply the nature of all things. The wise do not grieve over what must change, but rather, they come to understand it, to see it as it truly is. Just as a river flows ever onward, never pausing for even a moment, so too does life, moving ceaselessly from birth to death, from form to formlessness.”

Ānanda listened intently, his heart absorbing the words like parched earth drinking the first drops of rain. The Blessed One’s wisdom was not meant to bring sorrow but liberation—an awakening to the truth that, when seen clearly, freed one from suffering.

Then, in that sacred moment, the Blessed One uttered verses that carried the weight of countless eons of wisdom:

All who have come to be,
And all who are yet to come,
Shall one day depart,
Leaving the body behind.

As a traveler moves from one land to the next,
So too does the being journey on,
Carrying only the weight of their deeds.

The wise, knowing this truth,
Understanding the fleeting nature of all things,
Should live the holy life
With diligence and unwavering resolve.

As these words were spoken, a deep stillness settled over the grove, as though nature itself had paused to listen. The trees swayed gently in the evening breeze, their leaves whispering secrets to one another, as if in agreement with the wisdom that had just been revealed.

Ānanda bowed his head once more, his heart filled with both reverence and renewed understanding. In that moment, he saw more clearly than before—the path laid out by the Blessed One was not one of despair but of awakening, not of loss but of liberation. Impermanence was not to be feared, for it was the very nature of existence. To grasp this truth was to be free from suffering, to walk the noble path with clarity and purpose.

As the sun dipped below the horizon, casting long shadows across the monastery grounds, the Blessed One remained in serene meditation, embodying the very truth he had spoken. His presence was like the still ocean—deep, vast, and unshaken by the passing winds of change.

And those who listened, those who truly understood, carried his words in their hearts like a lamp in the darkness, guiding them ever forward on the path to awakening.

Link: https://wisdomtea.org/2025/02/13/the-impermanence-of-life/

Results

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Results

“Monks, gather close, for I will speak of the weight of our actions. Know that each act, no matter how small, creates ripples across time and space, shaping not only our lives but the lives that follow. Just as a drop of dye colors an entire pot of water, so too does each action influence the mind and soul. Listen well to understand the paths that lead to suffering and the ways to free oneself from their snares.

“Consider the taking of life, monks. When one becomes accustomed to extinguishing the spark of life, they open a door to dark realms. The desire to harm, once indulged, grows stronger, binding the heart with cords of cruelty. Such actions bring one to places where suffering is endless—hells of unimaginable pain, lives spent as hunted animals, or realms where souls wander, craving what they can never obtain. Even when one returns to the human realm, the stain remains. A person who once took life may find themselves plagued by sickness and danger, their lifespan shortened as if it were withering before their eyes.

“To cleanse this tendency, monks, cultivate compassion. Let each being be precious in your eyes, from the tiniest insect to the grandest creature. Reflect upon the sacredness of life, and understand that each creature clings to existence, just as you do. Practice metta, loving-kindness, toward all beings, extending it even to those who might harm you. For as you protect life, you weave a shield of gentleness around yourself, creating conditions for health, longevity, and peace.

“Now, think of the act of stealing. When one grows accustomed to taking what is not given, they foster a spirit of greed and entitlement. Such actions, indulged in, lead to lives of poverty, rebirth as creatures that scavenge and struggle, or realms where beings eternally reach for what they cannot have. Even upon returning to human form, one who has stolen may find themselves constantly losing wealth, possessions, or opportunities. It is as if a hole opens within them, through which all they gather slips away.

“To overcome this craving, practice generosity. Give freely and joyfully, whether it be a coin, a kind word, or the gift of your time. Learn the art of letting go, understanding that true wealth is not in possessions but in a spirit unburdened by greed. The more you give, the more you create conditions for abundance to flow back to you, and in this way, you transform the very nature of your existence.

“Then there is illicit sexual behavior. When one pursues physical desires without regard for others’ well-being, they plant seeds of betrayal, jealousy, and disharmony. Such acts, when pursued as a habit, lead to lives dominated by rivalry and revenge, or rebirth as creatures driven by primal instincts. Even as a human, one who has followed this path may find themselves ensnared in webs of jealousy, mistrust, and heartbreak. Their relationships become fragile, unable to bear the weight of deceit.

“To counter this, cultivate respect and self-control. See others not as objects of desire but as fellow travelers in this journey. Practice contentment and guard your mind against temptations that arise. Treat each relationship as a sacred bond, nurtured with trust and respect. As you honor others, you will find yourself surrounded by relationships filled with harmony, loyalty, and understanding.

“Speaking falsehoods is a grave misdeed, monks. When one becomes accustomed to lying, reality itself begins to unravel. Lies drag the mind into confusion, creating an endless web of deceit. Such actions lead to realms of illusion and misery, to rebirth as creatures where deception reigns. Even as a human, one who lies may find themselves doubted, mistrusted, and falsely accused. It is as if the very world mirrors their own untruths back to them.

“To purify the mind, embrace truthfulness. Let your words align with reality, and speak only that which is genuine and beneficial. Speak with the intention to uplift, never to mislead. By embracing truth, you build a foundation of trust, and you open the doors to wisdom, clarity, and peace.

“Divisive tale-bearing is another perilous path. When one becomes a bearer of discord, separating friends and allies, they plant seeds of loneliness and isolation. This act leads to realms of alienation, to rebirth in forms where connection is absent, and even as a human, such a person finds themselves abandoned, with friendships easily broken and trust hard to come by.

“To counteract divisiveness, practice words that unify and connect. Speak in ways that build bridges, that heal wounds, and that bring others together. Let your words be a balm to those in conflict, fostering harmony and friendship. As you cultivate unity, you will find yourself surrounded by friends and loved ones, your life enriched by bonds that cannot be broken.

“Harsh speech, monks, is another door to suffering. When one becomes accustomed to harsh, angry words, they grow a heart hardened by bitterness. Such speech, indulged in, leads to realms where cruelty abounds, or rebirth in forms where gentleness is unknown. Even in human form, one who has spoken harshly finds themselves surrounded by discordant sounds, unable to enjoy the beauty of kind words and laughter.

“To transform this, speak with gentleness. Let your words soothe, uplift, and encourage. Choose to be kind, even when others are harsh, and in time, you will find that gentleness returns to you, as your life is filled with words that comfort and inspire.

“Then there is frivolous chattering. When one becomes lost in empty speech, their mind drifts, unanchored. Such speech leads to realms of meaninglessness, rebirth in forms where purpose is absent. Even as a human, one who chatters idly may find that their words carry no weight, that others hear but do not listen.

“To remedy this, cultivate meaningful speech. Speak only that which is valuable, and let your words serve a purpose. Whether teaching, consoling, or sharing joy, let each word have substance. This way, your speech becomes a vessel of wisdom, and others will listen to you with open hearts.

“Lastly, consider the drinking of fermented and distilled liquors. When one indulges in substances that cloud the mind, they surrender their clarity and judgment. This path leads to lives marked by confusion, or rebirth as creatures wandering in ignorance. Even as a human, one who drinks excessively finds their mind disturbed, their thoughts disordered, and their peace shattered.

“To cultivate clarity, monks, embrace mindfulness and temperance. See the mind as a precious, delicate instrument, one that must be cared for with wisdom. Reject substances that cloud judgment and practice awareness in every moment, letting each thought and action flow from a mind that is clear, sharp, and focused.

“Remember, monks, that every deed sows a seed. Our actions are not mere whims; they are forces that shape the entire fabric of our existence. Just as a skilled gardener chooses each seed with care, so too must you choose your actions wisely. Plant seeds of kindness, truth, compassion, and wisdom, and they will grow into a life of peace and fulfillment.

“And so, dear monks, walk this path with awareness, cultivating virtues that elevate the mind and heart. For each good deed, each kind word, and each mindful action serves as a beacon, guiding you away from suffering and towards the shores of enlightenment, where peace and joy await.”

Link: https://wisdomtea.org/2024/11/14/results/

Bondage

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Bondage

The Four Bonds and Their Release

Once, the Buddha addressed a group of monks and said, “Monks, there are four bonds that keep beings trapped in suffering. What are these four bonds? They are:

  1. The bond of sensual pleasure,
  2. The bond of attachment to existence,
  3. The bond of opinions, and
  4. The bond of ignorance.”

1. The Bond of Sensual Pleasure

The Buddha continued, “Monks, what is the bond of sensual pleasure? It occurs when a person does not truly understand the nature of sensual pleasures—their arising, their passing away, their allure, their drawbacks, and how to let them go. Because of this lack of understanding, they become attached to sensual pleasures. They are overcome with passion, delight, and craving for these pleasures, which leads to attachment. This is called the ‘bond of sensual pleasure.'”

2. The Bond of Attachment to Existence

“And what is the bond of attachment to existence? It arises when a person fails to see the true nature of their existence—the arising, the passing away, the sweetness, the suffering, and how to move beyond it. Without this understanding, they become attached to the idea of continuing existence. They are consumed by the desire for life, deeply attached to being, craving and clinging to it. This is called the ‘bond of existence.'”

3. The Bond of Opinions

The Buddha then explained, “Monks, what is the bond of opinions? It appears when a person does not fully understand the nature of opinions—their arising, their fading, their appeal, their drawbacks, and how to let them go. Without this understanding, they become strongly attached to their views and beliefs. They hold on to their opinions with passion, delight, and obsession, craving for their ideas to be right. This is known as the ‘bond of opinions.'”

4. The Bond of Ignorance

Finally, the Buddha spoke about ignorance: “Monks, what is the bond of ignorance? This bond forms when a person does not comprehend the six senses—the eyes, ears, nose, tongue, body, and mind. They do not understand how sense-contact arises, fades away, or brings both pleasure and pain. This ignorance keeps them trapped in confusion, unable to let go of misunderstanding. As a result, they are bound by the ‘bond of ignorance.'”

The Four Releases from Bondage

The Buddha then revealed the path to freedom from these bonds: “Monks, there are also four ways to break free from these bonds. What are they?

  1. The release from the bond of sensual pleasure,
  2. The release from the bond of attachment to existence,
  3. The release from the bond of opinions, and
  4. The release from the bond of ignorance.”

1. Release from Sensual Pleasure

“Monks, how can one release the bond of sensual pleasure? By clearly understanding the nature of sensual pleasures—their arising, fading away, their appeal, their dangers, and how to let them go. With this understanding, they are no longer overcome by passion or craving for sensual pleasure. This is the way to release oneself from this bond.”

2. Release from Attachment to Existence

“Similarly, the release from the bond of existence comes when a person understands the true nature of being—the way it arises, fades away, its sweetness, its pain, and how to move beyond it. This wisdom frees them from attachment to life itself. They no longer cling to the desire for existence, breaking the bond of being.”

3. Release from Opinions

“And how does one free themselves from the bond of opinions? By seeing the reality of opinions—their beginnings, their endings, their attractiveness, their harmfulness, and how to let them go. With this insight, they no longer cling to their beliefs or ideas. They are free from the craving to be right, thus breaking the bond of opinions.”

4. Release from Ignorance

The Buddha concluded, “The release from the bond of ignorance happens when a person gains true insight into the nature of the senses—how sense-contact arises and passes away, how it is sometimes delightful and sometimes painful. By fully understanding the senses and the ignorance that clouds them, they are free from misunderstanding, and they break the bond of ignorance.”

The Final Verse

The Buddha closed with a verse, summarizing the teaching:

“Bound by the bond of sensual pleasure, and the bond of existence,
Caught in the bond of opinions, and covered by ignorance,
Beings wander through the cycle of birth and death, trapped by suffering.

But those who understand the nature of these bonds—
Who let go of sensual pleasure, the craving for existence, and their opinions,
And dispel ignorance with wisdom—
These wise ones are free from all bonds, beyond the cycle of birth and death.”

Link: https://wisdomtea.org/2024/10/11/bondage/

An Analysis of the Truths

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An Analysis of the Truths

I heard that the Blessed One was staying near Bārānasī in the Deer Park at Isipatana. Addressing the monks, he said, “Monks, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata—worthy and rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by any contemplative, brahman, deva, Māra, Brahmā, or anyone else in the cosmos. This Wheel of Dhamma includes the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths: the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path leading to the cessation of stress.

“Monks, associate with Sāriputta and Moggallāna, who are wise and sympathetic towards their fellow monks in the holy life. Sāriputta is like a mother giving birth, training others to the fruit of stream-entry, while Moggallāna is like a nurse raising the child, leading others to the highest goal.”

After the Blessed One left, Ven. Sāriputta addressed the monks, “Friends, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata set in motion the unexcelled Wheel of Dhamma that cannot be stopped by anyone in the cosmos. This Wheel of Dhamma includes the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths: the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path leading to the cessation of stress.

“Now, friends, what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, and despair are stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

“What is birth? It is the birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, and acquisition of sense spheres of beings. What is aging? It is the aging, decrepitude, breaking down, graying, wrinkling, decline of life-force, and weakening of faculties of beings. What is death? It is the deceasing, passing away, breaking up, disappearance, dying, completion of time, break-up of aggregates, casting off of the body, and interruption of the life faculty of beings. What is sorrow? It is the sorrow, sorrowing, sadness, inward sorrow, and inward sadness of anyone suffering from misfortune, touched by a painful thing. What is lamentation? It is the crying, grieving, lamenting, weeping, wailing, and lamentation of anyone suffering from misfortune, touched by a painful thing. What is pain? It is the bodily pain, bodily discomfort, pain, or discomfort born of bodily contact. What is distress? It is the mental pain, mental discomfort, pain, or discomfort born of mental contact. What is despair? It is the despair, despondency, and desperation of anyone suffering from misfortune, touched by a painful thing. What is the stress of not getting what is wanted? It is the wish for freedom from birth, aging, illness, death, sorrow, lamentation, pain, distress, and despair, which cannot be achieved by wishing. The five clinging-aggregates are the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, and the consciousness clinging-aggregate. These are called the five clinging-aggregates that are stressful.

“This, friends, is called the noble truth of stress.

“What, friends, is the noble truth of the origination of stress? It is the craving that leads to further becoming—accompanied by passion and delight, relishing now here and now there. This includes craving for sensuality, craving for becoming, and craving for non-becoming.

“This is called the noble truth of the origination of stress.

“What, friends, is the noble truth of the cessation of stress? It is the remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.

“This is called the noble truth of the cessation of stress.

“What, friends, is the noble truth of the path leading to the cessation of stress? It is the noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“What is right view? It is the knowledge of stress, the knowledge of the origination of stress, the knowledge of the cessation of stress, and the knowledge of the way of practice leading to the cessation of stress. This is called right view.

“What is right resolve? It is the resolve for renunciation, freedom from ill will, and harmlessness. This is called right resolve.

“What is right speech? It is abstaining from lying, divisive speech, abusive speech, and idle chatter. This is called right speech.

“What is right action? It is abstaining from taking life, stealing, and sexual misconduct. This is called right action.

“What is right livelihood? It is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This is called right livelihood.

“What is right effort? It is the case where a monk generates desire, endeavors, arouses persistence, upholds, and exerts his intent for the non-arising of evil, unskillful qualities that have not yet arisen, for the abandoning of evil, unskillful qualities that have arisen, for the arising of skillful qualities that have not yet arisen, and for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen. This is called right effort.

“What is right mindfulness? It is the case where a monk remains focused on the body in and of itself—ardent, alert, and mindful—putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves—ardent, alert, and mindful—putting aside greed and distress with reference to the world. This is called right mindfulness.

“What is right concentration? It is the case where a monk, quite secluded from sensuality and unskillful qualities, enters and remains in the first jhāna: rapture and pleasure born of seclusion, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhāna: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ With the abandoning of pleasure and pain—as with the earlier disappearance of elation and distress—he enters and remains in the fourth jhāna: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration.

“This is called the noble truth of the path leading to the cessation of stress.

“Friends, near Bārānasī, in the Deer Park at Isipatana, the Tathāgata—worthy and rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by anyone in the cosmos, declaring these four noble truths.”

Link: https://wisdomtea.org/2024/07/04/an-analysis-of-the-truths/

LongNails

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LongNails

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, in the Boar’s Cave. LongNails the wanderer went to the Blessed One, exchanged courteous greetings, and then stood to one side. He said to the Blessed One, “Master Gotama, I believe that ‘Nothing is pleasing to me.’”

The Blessed One asked, “But even this view of yours, Aggivessana—is that not pleasing to you?”

LongNails replied, “Even if this view were pleasing to me, it would still be the same.”

The Blessed One explained, “Many people cling to views, yet they do not abandon them. There are few who abandon views and do not cling to another. Some believe ‘Everything is pleasing to me,’ some ‘Nothing is pleasing to me,’ and others ‘Some things are pleasing, others are not.’ Those who believe ‘Everything is pleasing to me’ are close to attachment, while those who believe ‘Nothing is pleasing to me’ are close to non-attachment.

“A wise person reflects that holding firmly to any view leads to conflict, dispute, and frustration. Seeing this, they abandon these views and do not cling to another. Thus, they relinquish these views.

“Consider the body as inconstant, stressful, and not-self. By viewing it this way, any desire for or attraction to the body is abandoned.

“There are three kinds of feelings: pleasant, painful, and neither-pleasant-nor-painful. Each feeling is inconstant, fabricated, and subject to ceasing. Seeing this, a noble disciple grows disenchanted with all types of feelings, becomes dispassionate, and is released. They discern, ‘Birth is ended, the holy life fulfilled, the task done.’ A monk whose mind is thus released does not take sides or dispute with anyone.

“Now, Ven. Sāriputta, sitting behind the Blessed One, thought, ‘The Blessed One speaks of abandoning qualities through direct knowledge.’ Reflecting thus, his mind was released from defilements through non-clinging. Meanwhile, in LongNails the wanderer, there arose the Dhamma eye: ‘Whatever is subject to origination is all subject to cessation.’

LongNails the wanderer, having realized the Dhamma, said to the Blessed One: “Magnificent, Master Gotama! Just as one would set upright what was overturned or bring light into darkness, Master Gotama has made the Dhamma clear. I go to Master Gotama, the Dhamma, and the Saṅgha for refuge. May Master Gotama remember me as a lay follower who has gone to him for refuge for life.”

Link: https://wisdomtea.org/2024/05/30/longnails/

The Root Sequence

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The Root Sequence

Translated from the Pali by Thanissaro Bhikkhu

In the serene atmosphere of the Very Blessed Grove under a royal Sal tree in Ukkattha, the Blessed One addressed the gathering of monks, saying, “Monks!”

Respectfully, the monks responded, “Yes, lord.”

The Blessed One began, “Monks, I will elucidate the fundamental sequence underlying all phenomena, the root sequence of all phenomena. Pay heed, and listen carefully.”

“As you instruct, sir,” the monks replied.

The Blessed One explained, “Consider an uninstructed person, indifferent to noble teachings, unacquainted with the Dhamma of the virtuous. Such a person perceives elements like earth, water, fire, and wind merely as they appear. Engaging in conceptualizations about ownership and pleasure, they fail to comprehend the true nature of these elements.”

The Blessed One continued to describe how an untrained individual perceives various aspects of existence, attributing personal ownership and finding delight in them due to a lack of comprehension.

Then, he shifted to the Trainee, a monk earnestly aspiring for liberation. The Trainee, still on the path, is advised to directly understand and not form attachments or conceptualize about the elements and experiences, striving for comprehension.

The Arahant, a monk who has achieved enlightenment, is portrayed as one devoid of mental fermentations, having eradicated passion, aversion, and delusion. The Arahant directly knows and understands without attachment, having comprehended the true nature of all phenomena.

The Blessed One emphasized the importance of comprehending, ending passion, aversion, and delusion, leading to liberation.

Finally, the Tathagata, the awakened one, who has attained the ultimate understanding, directly knows and comprehends all phenomena. The Tathagata, having realized that delight is the root of suffering, aging, and death, has achieved complete awakening, devoid of craving.

Despite the profound teachings, the monks, displeased, did not find delight in the words of the Blessed One.

Link: https://wisdomtea.org/2024/02/01/the-root-sequence/