Podcasts about devadatta

Buddhism is sometimes seen as weak or negative. Using examples from the Pali Canon and Mahayana texts, this lecture shows that, on the contrary, heroic and positive qualities are essential in the Buddhist spiritual aspirant's quest for Enlightenment. Here, Sangharakshita tells the story of Devadatta who was trying to kill the Buddha. Excerpted from the talk The Heroic Ideal in Buddhism given in 1969. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud  

Speaking of watching your Ps and Qs, when taking up the way of Zen meditation, it may seem all too easy to get things backward. In fact, according to the great Zen ancestors, getting it wrong is a natural and necessary part of the process, expressed as "Fall down seven times, get up eight," apparently an old Chinese saying adopted by Master Dogen. He also said that hitting the bullseye depends upon the 100 prior misses. So we are inevitably immersed in trial and error. In considering Buddha's original teaching in the First Sermon — outlining the Four Noble Truths, including the Eightfold Path — one aspect is often overlooked. Along with the fact that they consist of a description of reality and a prescription for practice, respectively, they also include four admonitions, or instructions for how to approach implementing them. I think of these as the four "charges," one accompanying each of the Noble Truths, namely: 4 CHARGESExistence of dukkha - (we are to fully) UnderstandOrigin of dukkha - () AbandonCessation of dukkha - () RealizePath to cessation of dukkha - () Follow The translator's choice of "understand" in this context seems woefully inadequate, given that even Buddha himself pointed out that what he realized was beyond understanding, in any ordinary sense of the word. But setting aside the semantics, let's consider all four commands as outlining a process of assimilating and acting upon Buddha's teaching. We are to fully understand, or comprehend, the existence of suffering in this world. We are to abandon its main source, or origin, namely our own craving. We are to realize the cessation of suffering, hopefully in this lifetime. And we are to follow the Path in our daily actions, so that everything we do becomes the path. And thus, as Buddha taught in the Lotus Sutra, widely regarded as his last teaching, there is actually no separate Path, if everything is the path. We are on this path whether we know it or not. And, of course, we do not necessarily engage the process in the order implied by the sequencing of the sentence. In fact, we begin at the end, with the Eightfold Path. It, too, is usually laid out in reverse order of its implementation: Right wisdom: view and thought; right conduct: speech, action and livelihood; and right discipline: effort, mindfulness and meditation. Again, we begin at the end, with meditation, which leads to mindfulness and greater effort, which affect our conduct, and so on, leading eventually to right wisdom of understanding and worldview. Or so we hope. But when we consider the difficulty of what Buddha did, and is asking us to do, it seems impossible on the surface — as do the Precepts, when considered as literal and absolute. So we are left with the prospect of figuring out what these directives actually mean, and how they might be accomplished, by contemplating them in meditation, which brings us full circle to where Buddha realized these truths, on the cushion. In Zen meditation, we are encouraged to give up our reliance on the ability of the discriminating mind to analyze and understand, and instead to trust our intuition to come to an insight into reality that is not accessible to reason alone, what Master Dogen referred to as "non-thinking": neither thinking, as such, nor notthinking. So we are to find the sweet spot, the balance between these two aspects of our original mind. In light of this attitude adjustment to the way we ordinarily approach problem-solving, let me suggest another analogy to clarify the long and broad teachings of Buddha's tongue. P's & Q's of ZenKeying off of this common trope, engage with me in an experiment in semantics that may hopefully shed some light on buddha-dharma. Setting aside the "Qs" for now, I propose that we can frame the basics of Buddhism in alliterative form, as a collection of words beginning with P, or more precisely, "Pr," which turns out to be a substantial set of considerations to be assimilated before ("pre-") setting a course of action: • Premises & Principles• Predilections & Proclivities • Prescriptions & Practices• Promises & Predictions Premises & PrinciplesBuddhism, and for that matter any body of teaching, is based on a set of premises, defined as: ... a previous statement or proposition from which another is inferred or follows as a conclusion: if the premise is true, then the conclusion must be true. Another pr word pops up in the definition: proposition, which has a less definitive connotation, being a mere proposal, than a premise, which indicates a more settled basis. Premises, when proven out by experimentation or sheer experience, may become principles, much as hypotheses become theories (and with enough evidence, laws, or precepts) of the profession under consideration, such as science; or, well, law. Predilections & ProclivitiesHowever, Buddhism — dealing as it does with fallible human nature — also takes into account our predilections, proclivities, and predispositions, as well as any pertinent preconceptions we may be harboring. These words, too, have definitions and synonyms that often reflect each other, such as predisposition and predilection, i.e. sharing similar connotations of preference and propensity. Prescriptions & PracticesWhen it comes to taking action based on the premises and principles laid out in Zen's teachings, and in light of the weaknesses of our predilections and proclivities, semantic hair-splitting does not help much, except perhaps to illustrate the subtlety of the task of discerning which prescriptions and practices might prove to be most productive for following the Zen Way under the present predicament in which we find ourselves. The default mode of action prescribed in Zen is meditation, of course, but many of the practices surrounding and supporting it raise issues of protocols in a starkly different social and cultural environment than that in which the ancestors found themselves. This is the key challenge of propagating Zen today, in a context of over-choice on every level of society. Promises & Predictions The promise of Zen, however, remains the same, no matter the situational causes and conditions surrounding our life and practice. Success in penetrating the koan of existence, while not predictable, may be predicated upon the simple formula of sitting still enough, upright enough, for long enough that the effects of zazen begin to manifest. Buddha predicted the future buddhahood of many of his followers, including his cousin Devadatta, who reputedly tried repeatedly to assassinate the great sage. AfterwordThis familiar "Ps & Qs" phrase came to mind while mulling over the design of Buddha's initial teachings, and after reading Ben Connelly's excellent commentary on "Vasubandhu's Three Natures." The first page that comes up from an internet search on Ps and Qs tells us that the phrase can be traced back to the 1779 Oxford English Dictionary. The most plausible origin, of several possible provenances, is that it refers to early typography, where "p" and "q" were likely to be mistaken, one for the other, when setting lead type. This factoid comes from a site hosted by The Guardian that you may want to check out if you are interested in the origin of words and phrases (etymology), semantic enigmas, and the evolution of language in general In our next segment we will continue delving deeper into the design intent of Zen's teachings and their implications for living in times of increasing uncertainty. Other than death and taxes, the beneficial effects of Zen and zazen are one of the few things that are certain in life. But that does not mean that we should take them for granted. We have to put in the work, making "effort without aiming at it as Master Dogen prescribes. Please plan to join our new online and onsite practice opportunities for 2025. My new Thursday evening Advanced Workshop, in particular, is designed to take a deep dive into the more subtle secrets of Zen and the details of zazen.

AN 8.01 The eight benefits of practicing the meditation on love. AN 8.02 Eight conditions that lead to the arising of wisdom, its growth and perfection. AN 8.03 - 04 Due to eight qualities, a mendicant is displeasing to their fellow monastics, but with the opposite qualities is pleasing AN 8.05 The eight worldly conditions in brief: gain and loss, fame and disgrace, praise and blame, pleasure and pain. AN 8.06 The eight worldly conditions in detail: gain and loss, fame and disgrace, praise and blame, pleasure and pain. AN 8.07 Devadatta's downfall was the eight worldly conditions. AN 8.08 In a discourse evidently set some time after the Buddha's passing, Venerable Uttara, staying in a distant land, teaches that a mendicant should review their own failings and those of others. Questioned by Sakka, the Lord of Gods, Uttara affirms that he learned this from the Buddha. AN 8.09 The Buddha praises the grace and restraint of Venerable Nanda. AN 8.10 When a certain monk was admonished, he responded by attacking his reprovers. The Buddha tells the other monks to expel him, explaining that when such a monk lives hidden in the Saṅgha, his corruption can spread to the other monks.

ŚB 5.14.24 Stealing or cheating another person out of his money, the conditioned soul somehow or other keeps it in his possession and escapes punishment. Then another man, named Devadatta, cheats him and takes the money away. Similarly, another man, named Viṣṇumitra, steals the money from Devadatta and takes it away. In any case, the money does not stay in one place. It passes from one hand to another. Ultimately no one can enjoy the money, and it remains the property of the Supreme Personality of Godhead. Please feel free to join our Kṛṣṇa Consciousness Telegram group chat (for both prabhujīs and mātājīs): ⁠⁠⁠⁠⁠⁠⁠https://t.me/iskmnews

ĐỨC PHẬT VÀ PHẬT PHÁP | CHƯƠNG 10. NHỮNG NGƯỜI CHỐNG ĐỐI VÀ NHỮNG ĐẠI THÍ CHỦ - Hòa Thượng Nārada 00:38 Chương 10. Những người chống đối và những đại thí chủ    04:04 Đức Phật và Devadatta    12:38 Anāthapiṇḍika (Cấp Cô Độc)    31:29 Bà Visākhā    53:03 Jīvaka, người con nuôi Còn tiếp ... (18h00 thứ 3, thứ 5 và thứ 7 hàng tuần) #ducphatvaphatphap #ducphat #phatphap #ducphatphatphap #narada #quantam #phiennao #thienvipassana #thientuniemxu #thienquantam #vipassana #tuniemxu #thienphatgiao #thien #phatphap #phatphapnhiemmau

Buddhism Reference – Devadatta. A great story of subduing one's Ego to discover our full potential as teacher, Bodhisattva, and Buddhahood. E-books - “Buddhism Reference – Now Available   Threefoldlotus.com/home/Ebooks.htm

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TLK Lotus Sutra - part 34 – Devadatta. How “challenging” friends can actually be “good” friends; How women are equal in Buddha potential; and how invocation of the “Law” is manifestation of Buddha in the resolved mind. E-books – “Threefold Lotus Dharma Sutra” –  Artist's Proof   Threefoldlotus.com/home/Ebooks.htm

Hurvitz–Lotus Sutra–part 32. Devadatta. Shakyamuni gives kudos to Devadatta while reminding him of what he has forgotten and then breaks the Arahant delusion of nirvana, represented by Sariputra, to demonstrate the immediate enlightenment of MyoHoRenGeKyo. E-books - “Buddhism Reference Volume 2” - available at  Threefoldlotus.com/home/Ebooks.htm

BDK – Lotus Sutra – part 29. The close of the Seven (7) Jeweled Stupa and the beginning of the “Devadatta” chapter. E-books - “Buddhism Reference” - available at  Threefoldlotus.com/home/Ebooks.htm

In the next two segments: number 132 and 133 in the sequence, we repeat a subject that we took up in number 113 and 114; namely the buddha nature versus human nature; some of the sameness and differences between what we refer to as “human nature” and what we refer to in Zen as our “original nature,” or “buddha-nature,” “buddha” meaning “awakened one.” Please bear with the repetition; there is new material here as well. And much of what is to be said about the place of Zen in America bears repetition. As promised in the last segment of UnMind, we will continue examining the social, or “corporate” expressions of human nature — versus what we call “buddha nature” — with an eye to those corporate entities growing out of Zen practice, such as the Atlanta Soto Zen Center and the Silent Thunder Order, as examples. Master Dogen mentions the constructions of humankind, indicating that they, too, are part and parcel of the nature and manifestation of buddha-dharma: Grass, trees, and lands which are embraced by this Teachingtogether radiate a great light and endlessly expoundthe inconceivable profound dharmaGrass, trees, and walls bring forth this Teaching for all beingscommon people as well as sagesand they in accord extend this dharmafor the sake of grass, trees, and walls In India the original Order of monks and nuns apparently camped out in the woods, and when the monsoons came, retired to caves in the mountains. Eventually, patrons built dwellings for them, the first “walls” to house the followers of Buddha's teachings. Somewhere I came across a saying, something to the effect that, when a precious jewel appears in the world, not to worry, a container will appear to protect it. The “precious jewel” is the buddha-dharma, and the container consists of the various temples, practice centers, and monasteries that have been established to protect and preserve it. The Dharma opening verse that we typically chant at the beginning of a discourse says: The unsurpassed, profound and wondrous Dharma is rarely met withEven in a hundred, thousand, million kalpasNow we can see and hear it, accept and maintain itMay we unfold the meaning of the Tathagata's truth Assuming we can “see and hear” the Dharma, it becomes our charge to “accept and maintain” it. In the context of modern society, this means not only providing the physical plant, the “walls” within which followers are invited to practice, but also providing the corporate structure that will enable others to maintain the program of promulgating Dharma teachings and propagating the direct practice of meditation, through their financial and in-kind donations. For this reason, and other related incentives, it becomes necessary to establish a 501c3 not-for-profit corporation in order to maintain Zen practice interfacing with other, governmental corporate entities. But some caveats are in order when doing so in the furtherance of Zen, in light of its skepticism regarding the constructed self. Where Zen calls into question the reification of even the human entity, or being, and its extension to the concept of a self, the soul of theism, or atman of Hinduism; the reification of a corporate entity is seen as equally, or even more, suspect. ASZC was incorporated in 1977 to facilitate the mission of meeting the public demand for what we refer to as genuine Zen practice, in particular its uniquely simple and direct meditation. What we refer to as “Soto Zen” or “Dogen Zen” is different from all the other alternatives on offer. Just as what Buddhism teaches as its worldview is starkly different from the various religions and ideologies dominant in our culture. STO was incorporated in 2011 because the stress and strain on the board of directors and committees of the ASZC had become too much to handle, with the growth of our network of affiliates, which were meeting the increasing demand for Zen practice; and the growing awareness of ASZC and STO as meeting that demand in a uniquely user-friendly manner, stressing the practicality and best practices of householder Zen. BUT We should not be confused as to the reality or unreality of the corporate entities we have “established.” They are no more real than any other corporate entity, though we may feel that their existence as such is much more necessary and based on real human need. The human beings, or sangha, populating the corporate shell are real and existent dharmas, in its connotation of “dharma-beings.” The corporation is real enough, in that it can interact with other corporate entities, but is essentially a real but non-existent dharma being, a construct. In spite of the “Citizens United” ruling of the Supreme Court, corporations are demonstrably not persons and should not have the “rights” accorded to human beings, in my humble opinion. All beings are capable of doing harm; corporate entities may survive their human components and thus become capable of extending the harm, or good, they do to future generations. Real persons, fortunately or unfortunately — your call — pass away eventually, but the harm they do often lives after them; thank you, Marc Antony. Sometimes through the corporations they formed during their lifetime. There is a rather useful trope to apply to your personal relationship to the corporate entity that represents the community of fellow practitioners of Zen. These are some issues that have come up from time to time, phrased in the format of “IF-THEN”: IF you find yourself obsessing over the wellbeing of the ASZC or STO, or your local affiliate center, including the management and succession of their leadership, THEN you may be getting distracted from your own, personal practice, which may be much more difficult to deal with, and less gratifying than engaging the social fray. IF you feel under-appreciated for your efforts on behalf of the organization, THEN a couple of reminders: One — welcome to the club. Two — remember that we support the organizations because they support the practice of Zen. And in Zen there is “no self, and no other-than-self.” Our actions are neither entirely selfish, nor entirely unselfish, when it comes to Zen. Or you could argue that they are both selfish and unselfish. IF you are engaging in certain activities, and feel that you are making sacrifices, for the sake of someone else in the sangha, including myself, THEN, please stop. A sense of emotional indebtedness will only grow, and can never be recompensed adequately. As Master Dogen reminds us, we should not imagine that we are practicing Zen solely for our own sake, let alone for the sake of others. We should practice Zen for the sake of Buddhism itself. The 13th Century Master cautioned his followers not to call it “Zen,” that Zen is a made-up term. It is only Buddhism, he said. But even his nomenclature reifies “Buddhism,” as if there actually is such a thing that needs our protection. Buddhism, like Zen, is also a made-up term. Shakyamuni was not a Buddhist, any more than Jesus Christ was a Christian. Buddha comes from a root word that means “awake.” Buddha means the “fully awakened one.” What he taught, and what his followers practiced — in a culture replete with Hinduism, where one imagines they encountered considerable resistance — came to be called Buddhism. As such, it is also subject to its own teachings of “impermanence, insubstantiality, and imperfection.” IF you find yourself sharing your personal doubts and frustrations with your fellow travelers as to how the sangha is functioning, including its leadership, THEN you may be fomenting confusion, and resultant disharmony, in the sangha, a big “no-no” in Zen. As the story goes, one of Siddhartha Gautama's cohort of cousins, named Devadatta, was jealous of Shakyamuni's revered status, including the lavish support he received from patrons, and repeatedly attempted to have Buddha assassinated. Yet Buddha predicted that Devadatta would eventually realize buddha-hood. If such transgressions against the cohesion of the corporate Order of monks and nuns in those times could be regarded by Buddha as a kind of trial-and-error, coming of age saga, if over several lifetimes — we may be forgiven for the more minor errors in judgment that we may reasonably be expected to make in our efforts at community practice, and any resultant behaviors that may have unintended consequences. In any case, it does not pay to overthink these considerations, certainly not to make them the focus of our personal practice. A monk complained that when sitting in zazen, the rain was dripping on him from leaks in the roof. The Master told him to “move down.” Why spend a lot of time patching and repairing an old temple building, when you should be about the business of your own awakening to Buddha's insight? It is even more likely today that we will become enamored of the corporate entity and all its trappings, and lose sight of what brought us to Zen in the first place. The only thing that will accompany us when we go to our grave is our deeds. We have to leave the chimera of the corporation, along with the walls of the building, no matter how grandiose, behind — as well as the paperwork, thankfully. This realization should be accompanied by an immense sense of relief. * * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

AN 6.60 The junior monk Citta Hatthisāriputta rudely interrupts his seniors, and is admonished by Mahākoṭṭhita. His friends speak in his defense, but Mahākoṭṭhita warns them with a long explanation of how hard it is to know another's mind. Ultimately, Citta disrobes. AN 6.61 Several senior mendicants discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then ask the Buddha. He praises each reading, but gives his own intended meaning. AN 6.62 A monk asks whether, when the Buddha said that Devadatta was going to hell, he was speaking metaphorically. The Buddha castigates him, wondering how anyone could misunderstand such a straightforward statement, and explains how he reads the minds of others and understands where their deeds will lead them. AN 6.63 A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc. AN 6.64 The Buddha possesses six spiritual powers that enable him to roar his lion's roar.

Chapters 11-12 of The Lotus Sutra - Join us as we read and discuss Chapter 11-12 of the Burton Watson translation of The Lotus Sutra Resources: Hurvitz, Leon. 1976. Scripture of the Lotus Blossom of the Fine Dharma. New York:  Columbia University Press.; Kato, Bunno. 1971. The Threefold Lotus Sutra: Innumerable Meanings, The Lotus Flower of the Wonderful Law, and Meditation on the Bodhisattva Universal Virtue. Tokyo:  Kosei Publishing Company.; Kern, H. 1884. 1963. Saddharma-Puṇḍarīka or The Lotus of the True Law. London:  New York:  Clarendon Press. Dover Publications. The Sacred Books of the East, Volume XXI; Kubo, Tsugunari and Akira Yuyama. 1993. The Lotus Sutra: The White Lotus of the Marvelous Law. Tokyo and Berkeley:  Numata Center for Buddhist Translation and Research.; Murano, Senchū. 1974. 1991. The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma. Tokyo:  Nichiren Shu Shimbun.; Reeves, Gene. 2008. The Lotus Sutra. Boston:  Wisdom Publications.; Soothill, W.E. 1930. The Lotus of the Wonderful Law or The Lotus Gospel: Saddharma Puṇḍarīka Sūtra, Miao-fa Lien Hua Ching. Oxford:  Clarendon Press.; Watson, Burton. 1993. The Lotus Sutra. New York:  Columbia University Press.; Lopez, Donald S. The Lotus Sūtra: A Biography. Princeton; Oxford: Princeton University Press, 2016; Teiser, Stephen F., and Jacqueline I. Stone, eds. Readings of the Lotus Sutra. New York: Columbia University Press, 2009.; Lopez, Donald S., and Jacqueline I. Stone. Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra. Princeton University Press, 2019. https://doi.org/10.2307/j.ctvfjczvz. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Buddha NatureNot what we think, but —We fall into confusion.Back to the cushion!We left off last time with a discussion of the relative reality of human, versus corporate, entities — which may seem a bit far removed from the concerns of Zen practice. But, as Matsuoka Roshi would often say, “Civilization conquers us!” One of the ways that so-called civilization interferes with our lives on a daily basis, to such a degree that we become inured to it — “death and taxes” being the only sure things in life — is the imposition of an interface with corporate entities everywhere we turn. One connotation of my dharma name, “Taiun,” or “Great Cloud,” is that, like a big cloud in the sky, there are no barriers anywhere. This is what comprises the aspirational aspect of a Zen name – that I should find no barriers in daily life. Don't need to tell you how that is working out so far.Human entities are naturally given special status in the hierarchy of sentient beings by most philosophical and religious systems, such as the reification of the Self, the immortal Soul of Christianity, and the Hindu equivalent, the Atman. Corporate entities have recently been endowed with personhood by the Supreme Court, which has exacerbated the friction between the two types of entities struggling for dominance in governments around the globe. My main concern here is that we human members of the harmonious communities (S. sangha) of the Atlanta Soto Zen Center and the Silent Thunder Order avoid confusion as to our priorities in serving the sangha. One of which is the natural tendency to reify the imputed needs of the corporation itself — e.g. to survive in perpetuity — over the needs of the sentient beings that it is incorporated to serve. Let us entertain an “if-then” exercise to examine whether we may be sliding down this particular slippery slope: IF: 1. You find yourself obsessing over the succession of the leadership of ASZC or STO, THEN: you are getting distracted from your own practice. 2. You are disappointed because you feel under-appreciated for your efforts on behalf of ASZC or STO or both, THEN: I have two suggestions for you. One: welcome to the club. Two: remember that you are supporting the organizations because they are propagating Zen practice. And in Zen there is “no self, nor other-than-self.” So your actions, and those of other members, are neither entirely selfish nor unselfish. 3. You feel that you are engaging in activities and making sacrifices for the sake of someone else in the sangha, such as myself, THEN: Please stop. As Master Dogen reminds us, you should not even imagine that you are practicing Zen for your own sake, let alone the sake of others. You should practice Zen “for the sake of Buddhism itself.” But even this construction reifies Buddhism, or Zen, as if there is such a thing, and you alone have to protect it. The great Master also cautioned his followers not to call it “Zen.” Zen is a term some ancient person made up. Dogen reminded all that this practice is, basically, Buddhism.But “Buddhism,” like Zen, is also a made-up term. Buddha Shakyamuni was not a “Buddhist,” any more than Jesus Christ was a “Christian.” Buddha comes from a root word that means “awake.” “Buddha” means the “fully awakened one.” What he taught, and what his followers promulgated and propagated — in a largely Hindu cultural context, where one imagines they encountered considerable resistance — in time came to be called Buddhism. Which, like anything and everything else, is not exempt from its own teachings of impermanence, imperfection, and insubstantiality.4. IF —You are engaging others in the community, expressing your personal doubts and frustrations as to how the sangha is functioning, including concerns about the competence of its leadership, without bringing these concerns to that leadership,THEN: You may be fomenting confusion and resultant disharmony in the sangha. Which is the closest thing to a cardinal sin in Buddhism. One of Siddhartha Gautama's apparently endless cohort of cousins, named Devadatta, was jealous of Shakyamuni's status and the lavish support he received from patrons, as the story goes, and actually attempted to have Buddha assassinated. Yet Buddha predicted that Devadatta would eventually realize buddhahood. None of these behaviors are irretrievable, and no one is irredeemable in Buddhism, but all of us, and especially those in positions of leadership in the sangha, are called upon to act with discernment and an overabundance of caution to ensure that we are embracing the broadest perspective, taking the long view, and not confusing the corporate entity with the human entities that embody it.These are special, and especially niggling, concerns that arise in the public propagation of Zen, in particular in America, where the corporate versus individual conflict is on display on a daily basis. In this context we once again return to our mission to aspire to buddha-nature over human nature. IT IS BUDDHA NATURE:1. To recognize the limits of human nature.BUT: Buddhism proposes that we are not limited to the constraints of our apparent human nature, but capable of awakening to our original buddha-nature through the Three Bodies, or trikaya: this biological, or Transformation body — nirmanakaya; becoming aware of the Essence body — dharmakaya, resulting in the manifestation of the Joy body — the samboghakaya. This model of the true body is just a model, of course, and accepting this idea is of-a-piece with the embrace of the Three Minds — sanshin: the Magnanimous — daishin; the Nurturing — roshin; and the Joyous — kishin. That the body-mind of buddha-nature is already the reality goes without saying. Waking up to it is another matter.2. It is buddha nature to find that all groups of people and individuals are originally like-minded. BUT: Causes and conditions, such as ideologies and class divisions, bring about differentiation, a kind of social evolution. 3. It is buddha nature to realize that “In this world of suchness there is neither self nor other than self” and that “To come into harmony with this reality just simply say, when doubt arises, ‘Not two.'” BUT: It is natural to encourage others by expressing appreciation for their generosity.4. It is buddha nature to manage personal associations with others to meet their needs.BUT: We cannot be 100% responsible for the lives or behavior of others, we can only do our best. You can lead a horse to water, but…5. It is buddha nature to remember that nothing lasts forever.BUT: Hegelian logic assures us that the existent thesis will be challenged by an antithesis, and the two will merge in synthesis, evolving the new thesis, endlessly.6. It is buddha nature to hold an aspiration to perfecting the paramitas rather than an expectation of perfection.BUT: An aspiration is by nature open-ended — unknown — expressed as a vow to persist in spite of doubts; whereas an expectation is defined as a goal or objective. Again, I could go on. It is buddha nature to relinquish any attempt to control the uncontrollable. And to blame ourselves rather than others. Disharmony between others, as well as ourselves, is usually the result of unintended conflict between two points of view — where each person is attempting to defend the sangha, or the dharma, as they see fit. It is buddha nature to see the opposing views as complementary, so that the path to compromise and resolution becomes apparent.This discussion of human- and buddha-nature is not complete. It will be completed only in your own experience with sangha, and your embrace of buddha-dharma. Good luck with your pilgrim's progress.

Bem-vindo à Rádio Minghui. As transmissões incluem assuntos relativos à perseguição ao Falun Gong na China, entendimentos e experiências dos praticantes adquiridas no curso de seus cultivos, interesses e música composta e executada pelos praticantes do Dafa. ​Programa 595: Experiência de cultivo da categoria Cultura tradicional, intitulada:​ "Histórias da Escola Buda: A lição da queda de Devadatta ao inferno", escrita por um praticante do Falun Dafa na China.​

5.91 Five spiritual accomplishments culminating in wisdom. 5.92 Five spiritual accomplishments culminating in freedom. 5.93 When people are asked whether they are enlightened, they might answer for different reasons. 5.94 Living comfortably by practicing meditation. 5.95 Supported by five factors, including four aspects of textual analysis, one will soon realize the unshakable. 5.96 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable. 5.97 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable. 5.98 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable. 5.99 A lion is always respectful when it kills. So too when the Buddha teaches he always respects his audience. 5.100 Kakudha, Venerable Moggallāna's lay supporter, having recently passed away, returned to warn him about Devadatta's fall. The Buddha analyses different kinds of teacher.

49. Dhammapada 17，The Story of Devadatta｜Pa Auk 2022 Dhammapada Verse 17 Devadatta Vatthu Idha tappati pecca tappati papakari ubhayattha tappati papam me katanti tappati bhiyyo tappati duggatim1 gato. Verse 17: Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: "Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apaya).

L'histoire du cygne blanc Le jeune prince Siddhartha Gautama jouait souvent dans le jardin du palais de son père, qui était plein d'animaux merveilleux, très semblable à un zoo, partout vivaient les plus beaux oiseaux, d'innombrables petits animaux, les plus magnifiques cerfs, même des lions et d'autres prédateurs dans des enclos séparés, un véritable paradis entourait le jeune noble. Souvent, il s'asseyait au bord d'un lac enchanteur, regardait l'eau, tranquillement, les animaux venaient aussi vers lui, devenaient confiants, se liaient d'amitié avec le noble jeune homme. Des cygnes nichaient également dans le parc, un couple d'un blanc brillant l'avait particulièrement séduit. Il commença à garder un œil sur le couple, voulut tout savoir sur eux, voir leurs poussins, il était tombé amoureux des cygnes. Un beau jour, il était de nouveau assis au bord du lac, attendant "ses" cygnes, lorsqu'il entendit un bruissement dans le ciel et, levant les yeux, il vit un cygne s'écraser au sol. Il s'approcha du cygne, une flèche était plantée dans une aile. Il s'occupa immédiatement de l'animal, retira la flèche avec inquiétude, pansa la blessure, caressa le cygne et prit l'oiseau dans ses bras. En regardant sur le côté, il vit son cousin Devadatta courir vers lui avec un arc, il s'écria : "Le cygne est à moi, c'est moi qui l'ai abattu !" Siddhartha lui rétorqua : "non, c'est mon cygne, je dois l'aider". Une dispute éclata entre les parents inégaux, les enfants coururent chez le roi qui devait décider. Le roi aimait beaucoup son fils, mais ne voulait pas le juger injustement, il écouta l'histoire en toute tranquillité. Devadatta avança : "J'ai chassé le cygne, il m'appartient", selon la loi du royaume. Siddhartha répondit : "c'est mon cygne, je le soigne et le nourris depuis longtemps, il est devenu cher à mon cœur". Le roi était perplexe, que devait-il décider ? Le plus ancien conseiller du roi, un homme sage, dit alors : "Que voudrait le cygne ? Voudrait-il aller vers la personne qui l'a blessé, qui a voulu le tuer, ou voudrait-il aller vers celui qui a voulu l'aider ?". Devadatta se calma de plus en plus, il lui vint à l'esprit que les animaux aussi peuvent avoir des sentiments, ressentir la douleur, éprouver de l'amour, et il ne se sentait plus fort ni important, il céda. Siddhartha voulait maintenant que Devadatta s'occupe avec lui de l'animal qui souffrait, afin d'apaiser sa conscience, et le cousin accepta. Tous deux soignèrent le cygne ensemble, et lorsqu'il fut temps de relâcher l'oiseau dans la nature, ils allèrent ensemble au lac et libérèrent le cygne de sa cage. L'histoire enseigne aux hommes que l'histoire n'enseigne rien aux hommes. - Mahatma Gandhi - Avocat indien - 1869 à 1948 Que chacun soit son propre historien, il vivra alors avec plus de soin et d'exigence - Bertolt Brecht - Dramaturge allemand - 1989 à 1956 Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://anchor.fm/buddha-blog-francais/message

Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android. Der junge Prinz Siddhartha Gautama spielte häufig im Garten des Palastes seines Vaters, der voll wundersamer Tiere war, einem Zoo sehr ähnlich, überall lebten die schönsten Vögel, unzählige Kleintiere, die prächtigsten Hirsche, sogar Löwen und andere Raubtiere in gesonderten Gehegen, ein wahres Paradies umgab den jungen Edelmann. Oft saß er am Ufer eines zauberhaften Sees, schaute auf das Wasser, leise und ruhig, die Tiere kamen auch zu ihm, wurden zutraulich, schlossen Freundschaft mit dem edlen jungen Mann. Auch Schwäne nisteten im Park, besonders ein glänzend weißes Paar hatte es ihm angetan. Er began das Paar im Auge zu behalten, wollte alles über sie wissen, ihre Kücken sehen, er hatte sich in die Schwäne verliebt. An einem schönen Tag saß er wieder am See, wartete auf "seine" Schwäne, als er ein Geraschel am Himmel hörte, als er nach oben blickte stürzte ein Schwan zu Boden. Er näherte sich dem Schwan, in einem Flügel steckte ein Pfeil. Sofort kümmerte er sich um das Tier, besorgt zog er den Pfeil heraus, verband die Wunde, streichelte den Schwan, herzte den Vogel. Als er zur Seite blickte sah er seinen Cousin Devadatta mit einem Bogen auf ihn zulaufen, er rief: "Der Schwan gehört mir, ich habe ihn geschossen!" Siddhartha entgegnete ihm: "nein, das ist mein Schwan, ich muss ihm helfen." Streit brach aus zwischen den ungleichen Verwandten, die Kinder liefen zum König der entscheiden sollte. Der König liebte seinen Sohn sehr, wollte aber nicht ungerecht urteilen, er hörte sich die Geschichte in aller Ruhe an. Devadatta brachte vor: "ich habe den Schwan gejagt, er gehört mir", nach dem Gesetz im Königreich. Siddhartha antwortete: "es ist mein Schwan, ich pflege und füttere ihn schon lange, er ist mir ans Herz gewachsen". Der König war verwirrt, wie sollte er entscheiden. Da sprach der älteste Ratgeber des Königs, ein weiser Mann: "was würde der Schwan wollen? Will er zu dem Menschen der ihn verletzt hat, ihn töten wollte, oder will er zu Demjenigen der ihm helfen wollte?" Devadatta wurde immer ruhiger, es kam ihm in den Sinn dass auch Tiere Gefühle haben können, Schmerzen spüren, Liebe empfinden, und er fühlte sich nicht mehr stark und wichtig, er gab nach. Siddhartha wollte nun dass der Devadatta sich zusammen mit ihm um das leidende Tier kümmere, um sein Gewissen ins Reine zu bringen, der Cousin willigte ein. Beide pflegten den Schwan gemeinsam gesund, als es Zeit war den Vogel wieder in die Freiheit zu entlassen gingen sie zusammen zum See, und ließen den Schwan aus dem Käfig.

(keywords) (slightly edited version) Hubris, unconscionable conduct, disappointment, huffy, Vikings, obligation, Kosambi, Devadatta, Chanda, sent to Coventry, help desk, disparaging, clinging, Rangiputa Beach, discipline attention, retreats, restrict field of awareness, close the heart, commitment, willpower, breathing, stomach upset, attic, basement, placate, living room, open-heartedness, devotional chanting, aliveness, vulnerable, raw, edge of overwhelm, dare to live, tears flow, compassion, Dhammapada 179.

(keywords) (slightly edited version) Hubris, unconscionable conduct, disappointment, huffy, Vikings, obligation, Kosambi, Devadatta, Chanda, sent to Coventry, help desk, disparaging, clinging, Rangiputa Beach, discipline attention, retreats, restrict field of awareness, close the heart, commitment, willpower, breathing, stomach upset, attic, basement, placate, living room, open-heartedness, devotional chanting, aliveness, vulnerable, raw, edge of overwhelm, dare to live, tears flow, compassion, Dhammapada 179.

Retreat at Jhana Grove 2014 - Devadatta Vipatthi Sutta දේවදත්ත විපත්ති සූත්‍රය - Venerable Wagadapola Wimalagnana Thero https://animiththa.org

Devadatta Vipatti Sutta දේවදත්ත විපත්ති සූත් Venerable Wagadapola Wimalagnana Thero https://animiththa.org

La llegada de Devadatta a la vida de Siddharta. Historia del podcast Justine Time Un podcast creado por Mélanie Justine Marie Berthaud durante el encierro histórico de marzo 2020, como un walk and talk podcast sobre distintos temas y ahora una sola temporada, para abordar conversaciones íntimas o extimas sobre temas tales como: - sociedad, - psicoanálisis - literatura, - feminismo, - espiritualidad , con Thich Nhat Hanh, y el libro sobre Sanar el niño interior, que leemos en francés, así como el libro de Deepak Chopra: "Buda". El libro se publicó en 2007, con el título "Buddha: a story of enlightenment". - psicología y el trabajo de Bessel Van der Kolk, y el libro "The body keeps the score" - astrología y las entrevistas con el astróogo, chef e historiador Rodrigo Llanes. #besselvanderkolk#thebodykeepsthescore#traumasensitiveyoga#meljustinemarie#hypnotherapist#psychoanalysis#resilience#memory#yoga@justine.time.yoga.poetry.art#temporada5#chef#historiadorrodrigollanes#podcastjustinetime#justinetimeyogapoetryarts#astrology#moon#newmoons#newmoonrituals ¿Cómo interactuar ? Puedes sugerir temas y dejar mensajes vocales en la página de Anchor , y los incluimos en los episodios que siguen. ¡Animate! Aquí el link: https://anchor.fm/mel88888. ig: justine.time.yoga.poetry.art www.vinyasayogajustinetime.com Esperamos tus comentarios y preguntas. Gracias -------- Mel Berthaud es politóloga, profesora de yoga y meditación, psicoanalista e hipnoterapeuta. Ha integrado completamente la práctica de yoga como ciencia, filosofía y arte. Certificada por RYT500. Con más de 2000 horas de enseñanza registradas en Yoga Alliance. También ejerce el psicoanálisis desde hace 16 años. Es hipnoterapeuta y heutagoga. --- Send in a voice message: https://podcasters.spotify.com/pod/show/mel88888/message

 Cada mañana desde hace tiempo ya (inicialmente 2020), en la plataforma Yoga Justine Time, meditamos en silencio. Ahora meditamos de nuevo a través del Ritual Mágico de las mañanas , de 5.45 am a 6.30 am: meditamos en silencio, también, practicamos asanas, pranayama y hacemos journaling y planchas. Cada mañana de lunes a viernes...y una mañana de junio del 2022, después de nuestra sesión, de manera espontánea, empecé a leer el libro de Deepak Chopra: "Buda". El libro se publicó en 2007, con el título "Buddha: a story of enlightenment". La traducción que leemos es de Guillermina Ruiz y la editorial es Santillana. Como la temporada 2 del podcast Justine Time está principalmente en francés, pues leemos a Thich Nhat Hanh en francés...hacía falta un podcast de temporada 2 en español. Es la temporada TRES. Temporada 3 (en español)Lectura compartida de "Buda", de Deepak Chopra. Iremos avanzando cada día, hasta terminar el relato de la extraordinaria vida de Siddharta, luego de Gautama y luego de Buda. Acerca del capítulo 5: Encontramos a Devadatta, un nuevo personaje que está sometiendo a Siddhartha a duras pruebas. También nos topamos con Hanuman, el rey de los monos. Es la primavera y vuelan los polvos de colores por todo el palacio. Siddhartha se está empezando a imaginar el mundo fuera de las paredes del palacio. Que disfrutes este capítulo.  Puedes dejar mensajes vocales en la página de Anchor , y los incluimos en los episodios que siguen. ¡Animate! Aquí el link: https://anchor.fm/mel88888 Buzzsprout -Puedes empezar tu podcast HOY. Si quieres apoyar el Podcast Justine Time y obteneruna tarjeta regalo para empezar tu propio podcast con Buzzsprout:Dale click en: https://www.buzzsprout.com/?referrer_id=1776044Mil gracias por tu apoyo y bienvenidx en la familia de podcasteros y podcasteras

(keywords) (slightly edited version) Teaching styles, translating, Rahula, wise reflection, relevant, rate of change, technology, political parties, blaming, wisdom, insight, supportive conditions, Awakening, illness, medicine, diet, exercise, instilling virtues, pejorative, virtue signalling, vitamin deficiency, gratitude, patience, forgiveness, generosity, kindness, integrity, sense of ‘I', identity, strong, stable, supple, Christian family, Prodigal Son, betrayal, forgiveness, Jesus on the cross, bickering, vicissitudes, reservoir, Kisa Gotami, mustard seeds, compassion, self-obsession, Devadatta, praise and gain, lick-spittle, intimidation, philosophical arguments, feeling enquiry, equanimity, generosity, counter-force for self-obsession, forgiveness, adding ill-will, contentment, Bhikkhuni Mahapajapati, modesty, contentment, frugality, effort, solitude, GP clinic, backlog, threatening, volatility, Mt Everest, past-life accumulations.

146 - Devadatta's Battle Storyteller: Venerable Miao Guang Devadatta, one of seven Sakyan princes became renounced under the Buddha. He grew to despise the Buddha and tried to surpass the Buddha no matter what, even if it could be a deadly act... Read the full story here: https://bodhilightfgs.blogspot.com/2022/05/146-devadattas-battle.html Illustration: Sofan Chan (http://www.theartofhappiness.net/buddha_paintings.htm) 怨親平等 提婆達多是釋迦族七王子之一，在佛陀座下出家。但他卻在心中鄙視佛陀，無論如何都想超越佛陀，即使這可能是致命的行為…… 點此閱讀故事全文: https://bodhilightfgs.blogspot.com/2022/05/146-devadattas-battle.html --- Send in a voice message: https://anchor.fm/bodhi-light-tales/message

05/11/2022, Zenshin Greg Fain, dharma talk at Tassajara.

Alex and Dhammarato discuss the properties of a mind fit for work and wisdom at the point of contact with reference to greed, ill-will, and confusion conditioned by rule-bound perception. See the video version of this call on YouTube. ►YouTube Video - https://www.youtube.com/watch?v=1w5LU2qFYH4 Find the full video chats on the Dhammarato Dhamma YouTube channel. ►YouTube - https://www.youtube.com/c/DhammaratoDhamma Weekly Sangha calls, everyone is welcome! ►The Sangha US - https://join.skype.com/uyYzUwJ3e3TO ►The Sangha UK - https://join.skype.com/w6nFHnra6vdh To meet Dhamma friends or volunteer to help spread the Dhamma, join our discord. ►Discord - https://discord.gg/epphTGY To unite the growing interest in Buddhism with the hundreds of Buddhist wats in the West, we are in the process of starting the Open Sangha Foundation. If you want to learn more or volunteer to help, join the discord link above and navigate to the "open-sangha" text channel. We are in the process of timestamping and organizing the 1000+ Dhammarato skype calls on this channel. If you would like to help with the process, find more information here - https://bit.ly/3H1EWSA What do the numbers in the title mean? The number by the name of the student indicates the total amount of recorded calls with Dhammarato. The date in the title indicates the date the call was recorded. 00:00:00 The moment is the frame of reference; gaining distance 00:05:31 Rules are often the highway to hell 00:11:56 A mind fit for work (1st jhana); wisdom at the point of contact (what to do in 1st jhana) 00:15:29 Three kinds of ignorant feeling lead to dukkha; ill-will, confusion, greed; rule-bound perception 00:29:57 It doesn't matter what's going on: am I satisfied? 00:31:49 Wise confusion is to be satisfied and await more information; Devadatta's story 00:37:00 Analogy of the rat hole (paticcasamuppāda) 00:46:01 Dhammarato has no method 00:49:40 Pride; intentionally pointing-out; Aṅgulimāla's rehabilitation; bully or a bull? 01:02:15 Learning to recognise confusion; asking questions 01:05:15 Catching old rules 01:06:34 Vedanā is the crux of paticcasamuppāda; dukkha is a grand discovery

4.61 Four things that are desirable, but hard to get; and how to get them through deeds of substance. 4.62 The happiness of ownership, using wealth, debtlessness, and blamelessness. 4.63 A family where the children honor their parents in their home is said to live with Brahmā. 4.64 Breaking precepts leads to hell. 4.65 Estimating others based on appearance, voice, austerity, and principle. 4.66 The greedy, the hateful, the delusional, and the conceited. 4.67 Spreading loving-kindness to snakes and other creatures. 4.68 Possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 4.69 The endeavors to restrain, to give up, to develop, and to preserve. 4.70 Corruption of the realm follows corruption of the king.

Devadatta Vipatti Sutta 02 Venerable Wagadapola Wimalagnana Thero https://animiththa.org

Devadatta Vipatti Sutta 01 Venerable Wagadapola Wimalagnana Thero https://animiththa.org

Welcome back to the Sutta Meditation Series Podcast. In today's session, we look at Dhammapada Verse 75 - THE STORY OF SAMANERA TISSA, THE FOREST DWELLER and how he was devoted to solitude, instead of intimacy in the village and gain, honour and praise. Samanera Tissa is a good contrast to what we examined in the story of Devadatta, as part of looking at the danger of gain, honour and praise (in our most recent poya Dhamma session) In this session we look into honour, qualities of a good person, how to be more detached from the world, and the different types of solitude. The Buddha's words from Dhp 75: “Aññā hi lābhūpanisā, aññā nibbānagāminī; Evametaṁ abhiññāya, bhikkhu buddhassa sāvako; Sakkāraṁ nābhinandeyya, vivekamanubrūhaye.” “Knowledge is the means for worldly gain, knowledge leads to Nibbāna. In this way, with direct knowledge, the monk, the disciple of the Enlightened One; does not delight in honour or respect, devotes oneself to solitude.” Other suttas that are mentioned directly or indirectly in this talk: — Khattiya Sutta (AN 6.52) — Āsava Sutta (SN 45.163) — Sakkāra Sutta (Iti 81) — Sagāthaka Sutta (SN 17.10) — Hāliddikāni Sutta (SN 22.3) — Sappurisa Sutta (MN 113) — Candūpamā Sutta (SN 16.3) — Guhaṭṭhakasuttaniddesa (Mnd 2) The video of this talk has been published to the Sutta Meditation YouTube channel - https://www.youtube.com/watch?v=K2LVIKFJ3r0 AND on Spotify as a video podcast. Blessings of the Triple Gem. Theruwan saranai --- Send in a voice message: https://anchor.fm/suttameditationseries/message

Welcome back to the Sutta Meditation Series Podcast. This is the FULL DHAMMA SESSION conducted on UNDUVAP POYA (18 December 2021) via zoom on "THE DANGER OF GAIN, HONOUR & PRAISE - Obstacles on the Buddha's Noble Eightfold Path". In pali, this is lābhasakkārasiloka. Throughout his teachings, the Buddha strongly cautions against becoming overwhelmed and obsessed with gain, honour and praise. He describes it as dreadful, bitter, vile and obstructive to realising the cessation of all suffering. The similes given by the Buddha are profoundly powerful and visual when contemplated. And the ruin and downfall of Devadatta, due in large part to his obsession with gain, honour and praise, provides a very good example for us to explore and investigate. Whether you are a lay practitioner or a monastic, the Buddha's teachings on gain, honour and praise are important and something for all of us to be mindful of in developing the Noble Eightfold Path. It's often easier to see these characteristics in someone else, than in ourselves, but we must hold up the mirror and look for blemishes. In this Dhamma session, we cover: — Defining the Spiritual Life? — What is lābhasakkārasiloka? — The Buddha's Teachings and Similes — Devadatta's obsession and downfall — Tackling the dangers Some of the suttas covered directly or indirectly in this session: — Brahmacariya Sutta (AN 4.25) — Dutiyakodhagaru Sutta (AN 4.44) — Anaṅgaṇa Sutta (MN 5) — Sakkāra Sutta (Iti 81) — Lakundakabhaddiyatthera Vatthu (Dhp 81) — Paṭhamalokadhamma Sutta (AN 8.3) — Tuvaka Sutta (Snp 4.14) — Khattiya Sutta (AN 6.52) — Sappurisa Sutta (MN 113) — most of the suttas from chapter 17 of the linked discourses (SN 17) — Roga Sutta (AN 4.157). — Devadatta Sutta (Iti 89) — Devadattavipatti Sutta (AN 8.7) — Devadatta Sutta (AN 4.68) — Caṅkama Sutta (SN 14.15) — Nāgita Sutta (AN 5.30), (AN 6.42) and (AN 8.86) — Samādhi-bhāvanā Sutta (SN 22.5) — Vatthūpama Sutta (MN 7) — Karaniyametta Sutta (Sn1.8) — Anumāna Sutta (MN 15) — Sīlavanta Sutta (SN 22.122) — Mahāsāropama Sutta (MN 29) Bohoma pin to the person who requested this talk. A VIDEO of this FULL SESSION with presentation slides has been published to the Sutta Meditation Series YouTube Channel - https://www.youtube.com/watch?v=7wVnFwkYaDQ AND on Spotify as a video podcast Blessings of the Triple Gem. Theruwan saranai --- Send in a voice message: https://anchor.fm/suttameditationseries/message

Welcome back to the Sutta Meditation Series Podcast. Another session to accompany the third module in the Youth Dhamma Gradual Teachings series looking into Buddha's Gradual Instructions to Lay People on HEAVENLY REALMS (saggakathaṁ) In this additional session, we go a little deeper into the the Buddha's teachings on kamma to get a better understanding about THE COMPLEXITY OF KAMMA. There are certain aspects about kamma that we won't be able to know, as only a Buddha with special knowledge is capable of knowing. The encouragement is to lean towards the Buddha's teachings on kamma and to continue to train and develop the virtuous path. In this short session we examine: — Buddha's declaration that the result of kamma is an inconceivable matter and the implications of that — Buddha's teachings on the result of some specific bad actions (e.g. killing, false speech, taking alcohol, envy and more) — the greater exposition on kamma that demonstrates the complexity of kamma — the stories of Angulimala and Devadatta (from a kamma perspective) to help us understand kamma in practice Some of the suttas that are mentioned directly or indirectly in this session: — Acinteyya Sutta (AN 4.77) — Duccaritavipāka Sutta (AN 8.40) — Cūḷakammavibhaṅga Sutta (MN 135) — Mahākammavibhaṅga Sutta (MN 136) — Aṅgulimālattheravatthu (Dhp 173) — Aṅgulimāla Sutta (MN 86) — Kusalākusalasamavisamapañha (Mil 5.4.7) If you have any questions or comments regarding this talk, please email them to suttameditationseries[at]gmail.com or leave a voicemail message via anchor.fm A VIDEO of this FULL SESSION with presentation slides has been published to the Sutta Meditation Series YouTube Channel - https://www.youtube.com/watch?v=6hSmm6NwOQE AND on Spotify as a video podcast Blessings of the Triple Gem. Theruwan saranai --- Send in a voice message: https://anchor.fm/suttameditationseries/message

Ajahn Brahm discusses the 30th sutta of the Majjhima Nikaya, the Culasaropama Sutta - the Shorter Simile of the Heartwood. Click here to read MN30 on Sutta Central. "Similar to the previous. After the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent and points to liberation as the true heart of the teaching," Sutta Central.  Please support the BSWA in making teachings available for free online via Patreon. To find and download more precious Dhamma teachings, visit the BSWA teachings page: https://bswa.org/teachings/, choose the teaching you want and click on the audio to open it up on Podbean.

(Chinese) Supreme Master Ching Hai tells the story of the previous lives of Shakyamuni Buddha and Devadatta. The virtuous Prince Shan Yo travelled over mountains and rivers searching for the wish-fulfilling pearl for his people, but he was framed by his brother and became a beggar. How did the prince with noble ideals touch the princess’s heart? And how did he return to his homeland and reunite with his family? Let’s listen to Master’s pearls of wisdom ...

Part Two: The Lotus Sutra of the Wondrous Dharma.Chapter 12, Devadatta

Episode 0550 - TALKS: Sutta Nipata, LI (Kokālika Sutta, II)(Click on the above link, or here, for audio.) Completion of the reading & commentary on Kokālika Sutta, translated by Thanissaro Bhikkhu. Gautama's teaching to Kokālika, follower of Devadatta, regarding conduct that leads to the hell realms (Niraya), and conditions of experience therein. Additional perspectives from Hindu Yoga &

Devadatta ist ein populärer Name in den indischen Schriften. Devadatta ist auch ein Beiname von Arjuna, der aus der Bhagavad Gita bekannt ist. Was aber heißt Devadatta? Darüber spricht Sukadev Bretz in diesem kurzen Vortrag. Ganz kurz: Devadatta heißt von Gott gegeben. Was das genau heißt, dazu lausche diesem Kurzvortrag. Hier findest du mehr zu diesem Thema. Obgleich es Teil eines Lexikons ist, ist es aber nicht reine trockene indologische Theorie. Vielmehr gibt Sukadev Bretz, Sprecher und Autor, dir einige Tipps zu deinem spirituellen Weg. Diese Videos sind nicht reine Information, auch nicht einfach Entertainment, auch nicht Infotainment. Könnte man sie als Infospiritainment bezeichnen? Ein vollständiges: Sanskrit Wörterbuch (Sanskrit-Deutsch, Deutsch-Sanskrit). Mehr Informationen zum Yoga findest du HIER. Viele Yoga Videos findest du HIER.

Following the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent with superficial benefits of spiritual life and points to liberation as the true heart of the teaching.

Muschelhörner haben einen kräftigen, durchdringenden, unverkennbaren Klang, der weithin hörbar ist. In der Mahabharata hatten sowohl die Muschelhörner als auch die Streitwagen Namen. Panchajanya, Devadatta und Paundra sind in diesem Vers die Namen der Muschelhörner. Das Muschelhorn wird heute z.B. im Rahmen eines Rituals wie Puja oder Homa gespielt. Wenn du schon Yogalehrerin/Yogalehrer bist, kannst du auch die 9-Tage-Intensiv Weiterbildung C über die Bhagavad Gita machen.

Muschelhörner haben einen kräftigen, durchdringenden, unverkennbaren Klang, der weithin hörbar ist. In der Mahabharata hatten sowohl die Muschelhörner als auch die Streitwagen Namen. Panchajanya, Devadatta und Paundra sind in diesem Vers die Namen der Muschelhörner. Das Muschelhorn wird heute z.B. im Rahmen eines Rituals wie Puja oder Homa gespielt. Wenn du schon Yogalehrerin/Yogalehrer bist, kannst du auch die 9-Tage-Intensiv Weiterbildung C über die Bhagavad Gita machen.

Sukadev spricht über den 248. Mit den Worten „jener Devadatta ist dieser hier“ wird die Identität der beiden ausgedrückt, indem man den Teil der Eigenschaften, die einander widersprechen, weglässt. Genauso erkennen die Weisen im vedischen Schlüsselsatz „Das bist du/tat tvam asi“ -wenn die sich widersprechenden Eigenschaften von „das“ (tat) und „du“ (tvam) weggelassen werden – die Untrennbarkeit von Absoluter Wirklichkeit und Einzelseele. Viveka Chudamani ist ein wichtiges Vedanta Werk von Shankaracharya. Mehr über Vedanta erfährst du auch in Vedanta Seminaren bei Yoga Vidya.

A class on Bhagavad Gita 1.15 given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada on July 15, 1973 in London. Bhagavad Gita 1.15 pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañ-jayaḥ pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra.

In this two part podcast Robert A.F. Thurman leads a live translation of “The Samaññaphala Sutta : The Fruit of the Homeless Life” providing the back-stories of the historical figures found in the sutra in order to elucidate the ethical and scientific insights of the Buddha’s teachings on the value of the contemplative life. Using this beloved + often referenced sutra in which King Ajatasattu of the Magadha Kingdom questions the Buddha on the benefits of the spiritual life Professor Thurman explains the abundant selection of ascetic practices on offer from the various schools of philosophy at the time and how these ideas can help any spiritual seeker, Buddhist or not. Podcast Includes stories about the Buddha’s closest associates including: Jivaka Komarabhacca, his personal physician and the community’s doctor, his cousins Devadatta (who led the assassination by elephant attempt on his life) and Ananda his close friend, personal attendant and eventual inheritor of the reigns of leadership of the monastic community after his death + parinirvana. Second half of the podcast begins with a definition of the terms Shramana (Skt. śramaṇa; Tib. དགེ་སྦྱོང་, gejong, Wyl. dge sbyong), Bhagavan (Skt. bhagavant; Tib. བཅོམ་ལྡན་འདས་, chomdendé; Wyl. bcom ldan ‘das) and a discussion on the secular nature of Buddha’s advice found within “The Samaññaphala Sutta”. “Buddha’s Entourage: Ananda, Jivaka and Devadatta” is an excerpt from the Force For Good Class “The Samaññaphala Sutta : The Fruits of the Homeless Life” held at Tibet House US in New York City Winter 2016. ‘A Force For Good’ is a Tibet House US course to further the Dalai Lama’s contemporary world initiatives, from His Holiness’ American Institute of Buddhist Studies and Mind & Life Institute science dialogues (Universe in a Single Atom) and His creation of Abhidharma 2.0 through the “Science for Monks” programs, his “secular ethics” (Ethics f

In this two part podcast Robert AF Thurman leads live translation of "The Samaññaphala Sutta : The Fruit of the Homeless Life" providing the back-stories of the historical figures found in the sutra in order to elucidate the ethical and scientific insights of the Buddha's teachings on the value of the contemplative life. Using this beloved + often referenced sutra in which King Ajatasattu of the Magadha Kingdom questions the Buddha on the benefits of the spiritual life Professor Thurman explains the abundant selection of ascetic practices on offer from the various schools of philosophy at the time and how these ideas can help any spiritual seeker, Buddhist or not. Podcast Includes stories about the Buddha's closest associates including: Jivaka Komarabhacca, his personal physician and the community's doctor, his cousins Devadatta (who led the assassination by elephant attempt on his life) and Ananda his close friend, personal attendant and eventual inheritor of the reigns of leadership of the monastic community after his death + parinirvana. Second half of the podcast begins with a definition of the terms Shramana (Skt. śramaṇa; Tib. དགེ་སྦྱོང་, gejong, Wyl. dge sbyong), Bhagavan (Skt. bhagavant; Tib. བཅོམ་ལྡན་འདས་, chomdendé; Wyl. bcom ldan ‘das) and a discussion on the secular nature of Buddha's advice found within "The Samaññaphala Sutta". “Buddha's Entourage: Ananda, Jivaka and Devadatta” is an excerpt from the Force For Good Class "The Samaññaphala Sutta : The Fruits of the Homeless Life" held at Tibet House US in New York City Winter 2016. ‘A Force For Good’ is a Tibet House US course to further the Dalai Lama’s contemporary world initiatives, from His Holiness’ American Institute of Buddhist Studies and Mind & Life Institute science dialogues (Universe in a Single Atom) and His creation of Abhidharma 2.0 through the “Science for Monks” programs, his “secular ethics” (Ethics for the New Millennium and Beyond Religion), His nonviolent approach to conflict resolution, including His Nobel Peace Laureate activities to seek dialogue and a win-win reconciliation with China in the face of the ongoing ethnicidal policies in Tibet (Freedom in Exile and Man of Peace: The Illustrated Life Story of Tibet’s Dalai Lama) & along with his emphasis on positive activism (A New Reality: Charter of Universal Responsibility). To watch the full video archive of this teaching please visit: www.tibethouse.us. To listen to more archive recordings from from past Robert AF Thurman teachings + public events please consider becoming a Tibet House US member. To Learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us. Full access begins at $2 a month. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved. “Buddha's Entourage: Ananda, Jivaka and Devadatta” Photo by Peter Hershey on Unsplash.

A Daring Spirit: Aruna Ratanagiri (approx.37 mins.) Four Noble Truths, Dhammacakkappavattana Sutta, benefit, samsara, indulgence, denial, old-age, sickness, death, truth seeker, liberation, asceticism, middle way, Dhammapada 384, pleasure, pain, daring, spiritual work, nyanadassanam, riding bicycle, map, sabhava dukkha, dukkha dukkha, sila, integrity, scientific testing, false security, Ven. Myokyo-Ni, meditation, relaxation, concentration, investigation, transformation, energy, floating, Devadatta, enthusiasm, gentleness, steadiness, humility.

Having withou Having: Aruna Ratanagiri (30 min) (keywords) Monastery, hi-tech, materialism, Ajahn Sumedho, frustration, effort, commitment, abbot, sacrifice, mindfulness, Ajahn Chah, affluence, self-awareness, samadhi, Devadatta, precepts, conceit, sorrow, grief, therapist, compassion, opinions, irritation, idealism, comparing, extrapolation, contentment, compulsiveness, communism, egalitarianism, TV, investigation, wisdom.

The Question of Evil: Aruna Ratanagiri (39mins) (keywords) Magha Puja, Ovada Patimokkha, evil, hatred, holocaust, Idi Amin, poison, Devadatta, restraint, redecorating, child development, saying ‘no’, relating, 5 precepts, saying ‘yes’, tie-dye robes, goodness, appreciation, purification, gratitude, humility, parents, sacrifice, inflation, teaching.