#samyutta nikaya

[yoga-onion]

Tears

On one occasion, Buddha told his disciples.

“Which is greater, O Bhikkhus, the amount of tears you shed on parting from your loved ones in the long cycle of reincarnation, or the waters of the Four Oceans?”

“We know from your teaching that the tears we shed at the separation of our loved ones are more numerous than the Four Oceans”

“Hear ye, hear ye dhikkhus. We have shed more tears than the four oceans in our reincarnation, in the death of our parents, in the death of our children, in the death of our friends and loved ones ”

[Samyutta Nikaya 15.3]

涙

釈迦はあるとき、弟子たちに語った。

「比丘たちよ、汝らが長い流転輪廻の生存の中で、愛するものとの離別に際して流した涙の量と、四つの大海の水と、どちらが多いであろうか？」

「世尊よ、わたしたちは世尊に教わって、愛するものとの離別に際して流した涙が、四つの海よりも多いことを知っています」

「よいかな、よいかな比丘たちよ。われらは流転輪廻のその中で、父母の死、わが子の死、友の死に、四つの大海よりも多い涙を流したのであった」

相応部経典(ｻﾝﾕｯﾀ･ﾆｶｰﾔ):15･3

[buddhismnow]

Morning meditation: This is one Extreme.

Morning meditation: This is one Extreme. https://wp.me/pFy3u-71H

‘Everything exists — this is one extreme. Nothing exists — this is the other extreme. Avoiding both, the Tathagata teaches the Middle Way.’ Samyutta Nikaya On our Twitter account, Buddhism Now @Buddhism_Now, most mornings we post a ‘morning meditation’ like the one above. On the net, of course, it’s morning, afternoon, evening, or nighttime 😀 somewhere. Click here to read more Morning…

[boyjumps]

"If you do not return anger to an angry person, you have won a battle that is hard to win. If a person is calm and quiet when others are angry, he or she is doing what is best for both himself or herself and the other person." - Buddha (Samyutta Nikaya 7･1)

[mahayanapilgrim]

Happiness in Theravada Buddhism - 03

In the Niramisa sutta of the Samyutta Nikaya, the Buddha has described two levels of unworldly happiness. The first is the unworldly happiness experienced in the first, second and the third fine material mental absorptions (rupavacara jhana) developed through concentration meditation. The other level of unworldly happiness is called the still greater unworldly happiness (niramisa niramisataram sukha). That is the unworldly happiness experienced when an enlightened person looks upon the mind that is free from greed, hatred and delusion.

The Buddha has described three unwholesome, unskilful and unprofitable roots of the mind which are the basis for the development of all types of mental defilements. They are: Greed (lobha), hatred (dosa) and delusion (moha).

These three roots are deeply embedded in the mind of unenlightened beings acting as the driving force to make them perform unwholesome deeds. The unwholesome roots, will cause one to perform unwholesome physical, verbal and mental actions that can result in unhappiness to the doer as well as to others. In the Kamma Nidhana sutta, the Buddha has stated how the three unwholesome roots condition performance of the ten unwholesome deeds.

Killing any living beings is conditioned by greed or hatred or delusion

Stealing is conditioned by greed or hatred or delusion

Sexual misconduct is conditioned by greed or hatred or delusion

False speech is conditioned by greed or hatred or delusion

Slanderous speech is conditioned by greed or hatred or delusion

Harsh speech is conditioned by greed or hatred or delusion

Idle chattering is conditioned by greed or hatred or delusion

Covetousness or greed is conditioned by greed or hatred or delusion

Ill-will is conditioned by greed or hatred or delusion

Wrong view is conditioned by greed or hatred or delusion.

Wholesome or skilful physical, verbal and mental actions which are the opposite actions to the above ten actions, that are performed based on the three wholesome roots of non-greed (alobha), non-hatred (adosa) and non-delusion (amoha) will result in happiness to the doer as well as to the others.

[radical-revolution]

Apply yourself to solitude. One who is given to solitude knows things as they really are. ~ The Buddha ~ [Samyutta Nikaya III.14]

[aurevoirmonty]

Lorsque, avec la cessation de la vie, le "nom-et-forme", c'est-à-dire l'individualité, cesse, il ne continue pas d'exister ailleurs en tant que le même agrégat.

Il faut plutôt l'imaginer comme le son d'une luth qui apparaît sans jamais avoir existé ailleurs et qui ne passe pas à un autre endroit lorsque le musicien a cessé de jouer.

Une continuité existe bien, mais elle est impersonnelle, c'est la continuité du désir, du "courant", de la volonté de brûler pour exister ; lorsque cette force s'est épuisée, comme le combustible, une vie saute comme une flamme pour s'attacher à une autre tige et pour y briller de nouveau.

Selon un texte (Samyutta Nikaya 44.9), elle reste dans les étapes intermédiaires comme une flamme qui se consume elle-même, c'est-à-dire comme un potentiel calorifique pur.

Julius Evola, La doctrine de l'Éveil

[panatmansam]

IS ENLIGHTENMENT UNION WITH THE ETERNAL "ONE"?

I read a post discussing the concept of Buddhist nirvana as a state of union with the absolute, the universe, the all, called by the Vedic priests (there were no Hindus yet) "Brahman". The “raindrop falls into the sea” hypothesis. The Buddha flatly rejected this idea. He also flatly rejected the concept that we are extinguished upon death. 

His solution was a concept called "mindstream" or citta-santāna which is just our thoughts and sense impressions which he described as somehow continuing on to our next life. He was less than enthusiastic about this though. He, again and again, stressed that this life was what was important. Ending suffering here and now and teaching others.

It seems that many in the west including the author of the post who are convinced that nibbana is a mystical state achievable only by saints from antiquity who states "I suspect that for most of us, full enlightenment is not something we really know, certainly not something experienced. It is an ideal to guide practice rather than a goal that l actually expect to reach". The thing is that if one reads the Pali Canon it is apparent that virtually everybody in the sangha attains bodhi, awakening. 

It is a commonplace attainment. It is expected of each of us who undertake the training. What is this attainment? It is freedom from suffering. Freedom from fear even fear of death. It is attained through Buddhist meditation as taught in the suttas. Very simple and straightforward. The instructions are there for all to see because generations of men and women sacrificed their lives to preserve them for us. Do it, and attain liberation by changing your thought and perceptions as taught.

"I teach only suffering and the end of suffering".

-- Siddhartha Gautama, the Buddha, Samyutta Nikaya 15:3

[nicksalius]

Osservare

La consapevolezza del respiro che va e che viene, la contemplazione delle sensazioni del corpo, il mantenimento dell’attenzione cosciente al momento presente, è una nobile occupazione e una via sublime che conduce all’indipendenza della mente e alla saggezza. (Samyutta Nikaya)   Introduzione Uno dei possibili modi d’intendere il termine meditazione, sia in senso orientale che occidentale, è…

[holybookslibrary]

Transcendental Dependent Arising - A translation and exposition of the Upanisa Sutta by Bhikku Bodhi

Transcendental Dependent Arising - Tuked away in the Samyutta Nikaya scripture  among the “connected sayings on causality” (Nidanasamyutta) is a short formalized text entitled the Upanisa Sutta, the “Discourse on Supporting Conditions.” Though at first glance hardly conspicuous among the many interesting suttas in this collection, this little discourse turns out to be of tremendous importance. Its great significance derives from the striking juxtaposition of two applications of “dependent arising” (paticcasamuppada), the principle of conditionality, which lies at the heart of the Buddha’s doctrine. Download Transcendental Dependent Arising here (328KB/67 pages):

Transcendental Dependent Arising  

What is the Samyutta Nikaya scripture?

The Samyutta Nikaya, often translated as the "Connected Discourses" or "Grouped Sayings," is one of the five Nikayas (collections) in the Sutta Pitaka, which is one of the "three baskets" that make up the Pali Tipitaka (the canonical scriptures) of Theravada Buddhism. Here's a brief overview: - Content: The Samyutta Nikaya contains more than a thousand suttas (discourses), grouped together by theme into 56 samyuttas or sections. Each samyutta is organized around a particular topic, featuring dialogues and discourses related to that topic. These topics range from discussions about dependent origination, to the path factors, to conversations about the nature of Nibbana (Nirvana). - Structure: Each samyutta focuses on a particular subject. For example, there's a Khandha Samyutta about the five aggregates, an Indriya Samyutta about the faculties, and a Nidana Samyutta about the causes of suffering. This structure makes it easier for monks, scholars, and practitioners to study or teach specific topics. - Significance: The Samyutta Nikaya is renowned for its detailed teachings on the core doctrines of early Buddhism, such as the Four Noble Truths, the Eightfold Path, and the concept of dependent origination. It provides insight into the teachings of the Buddha and the way these teachings were grouped and organized by early Buddhist communities. - Usage: The discourses in this collection are often studied for a deeper understanding of specific aspects of the Dhamma. Many Theravada Buddhist monastics and scholars refer to it regularly, and some discourses are used in daily chanting or in meditation retreats to provide insight or inspiration. If you're interested in studying or reading it, there are several translations available, both in print and online. As always, when diving into religious or philosophical texts, it's beneficial to do so with guidance or alongside additional resources to ensure correct interpretation and understanding.   Read the full article

[jayantha]

The Maggasekha Way : Buddha's attitudes to Living the Path - Part 1 : Live like the Mountains are Closing in

The first of the four attitudes comes from a sutta called Pabbatopama Sutta, Samyutta Nikaya 3.25 which you can find at the following link : https://suttacentral.net/sn3.25/en/sujato?lang=en&layout=linebyline&reference=main&notes=sidenotes&highlight=true&script=latin The Sutta begins with the Buddha speaking with supporter and practitioner King Pasenadi of Kosala. The Buddha asks the king where…

[mancino]

Il frutto che si raccoglie dipende dal seme seminato: colui che fa il bene raccoglierà il bene; colui che fa il male, raccoglierà il male. Il seme, una volta gettato, produce un frutto che non si può evitare di assaporare.

Samyutta Nikaya

[yoga-onion]

Buddha to his disciples, mini-series (10)

Ideal person.

He is wise. He has great wisdom. He has extensive knowledge. His wisdom is joyful. His wisdom works with promptness. His wisdom is sharp. He has penetrating wisdom. He is less desirous. He is content. He is distant and detached from people. He does not associate with people. He is a teacher and an enlightened person. He heeds the advice of others. He is one who admonishes others. He is one who condemns evil. - (Samyutta Nikaya 2.3)

This is Buddha's characterisation of his foremost disciple, Sariputra (Ref).

ブッダから弟子たちへ、ミニシリーズ (10)

理想の人物

彼は賢明である。彼には大いなる智慧がある。彼には広い知識がある。彼の智慧は喜びに満ちている。彼の智慧は敏速に働く。彼の智慧は鋭い。彼には透徹する智慧がある。彼は少欲である。彼は満足している。彼は人から遠ざかり離れている。彼は人々と交際をしない。彼はおしえ悟す人である。彼は他人の忠告をよく聞く。彼は他人を諌める人である。彼は悪を非難する人である。― (相応部経典 2･3)

これは、ブッダの一番弟子ともいうべき舎利弗 (ｼｬｰﾘﾌﾟﾄﾗ:参照)に対するブッダの人物評である。

[buddhismnow]

Morning meditation — What is the resort of mindfulness?

Morning meditation: What is the resort of mindfulness? https://wp.me/pFy3u-94t

‘‘‘Good Gotama [Buddha], what is the resort of mindfulness?’’‘The resort of mindfulness, Brahman, is liberation.’’’ The BuddhaSamyutta Nikaya Pink flowers (possibly Weigela) by the fence. On our Twitter account, Buddhism Now @Buddhism_Now, most mornings we post a ‘morning meditation’ like the one above. On the net, of course, it’s morning, afternoon, evening, or night-time 😀 somewhere. Click…

[boyjumps]

"There is less suffering for those who take care and moderation in the amount of food they eat. They retain their life span and age gradually." Buddha (Samyutta Nikaya 3･2)

[mahayanapilgrim]

Wise Attention: Yoniso

Manasikara in Theravada Buddhism - 01

lip Dependent Origi, ation by in estigating the ethe 2-

ageing and death through wise attention. In the Maha Sakyamuni Gotama sutta of the Samyutta Nikaya (collection of the Buddha's connected discourses), the Buddha has stated:

"Bhikkhus, before my enlightenment, while I was still a bodhisattva (Enlightenment being), it occurred to me:

"Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering led by aging-and-death. When will an escape be discerned from this suffering led by aging-and-death? Then, bhikkhus, it occurred to me: When what exists does aging-and-death come to be? By what is aging-and-death conditioned?

Then, bhikkhus, through wise attention, there took place in me a breakthrough by wisdom: When there is birth, aging-and-death comes to be; aging-and-death has birth as its condition". In the same way, the Buddha traced back the chain of causation by way of origin as far as ignorance, and then traced forwards the chain of causation from the cessation of ignorance to the cessation of old age and death, the cessation of the entire mass of suffering.

Wise Attention (yoniso manasikara)

Wise attention can be described as thinking in terms of causal relationships, such as the consequences of one's thoughts and actions, or exploration of the conditioned nature of phenomena which will lead to the development of insight or wisdom. It is an essential factor that will help a Buddhist disciple to progress through various stages of the Noble Eight-fold Path towards Nibbana - liberation from all suffering and the cycle of birth and death (samsara). In Buddhist literature it is also referred to as wise reflection, critical reflection, reasoned attention, wise consideration, systematic attention or analytical reflection among many other terms.

[radical-revolution]

“There is a story of a man who goes to the Buddha and asks him, “If each separate sense-door (smelling, seeing, tasting, etc.) does not connect to the other, what holds all the senses in a single body?” The Buddha replies, “The mind holds all the senses.” All of the senses arrive into the mind and can be observed from the mind. “Ah,” says the man. “What then holds the mind?” The Buddha says, “The mind is held by awareness.” Awareness can see everything in the mind. Finally the man asks the Buddha, “What holds awareness?” The Buddha replies, “Awareness is held by the unconditioned.”

~Samyutta Nikaya