Podcasts about Dhammapada

Are we trying to find inner peace the wrong way?Gil Fronsdal discusses cultivating an all-inclusive awareness that embraces each experience and sensation without resistance or judgment.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal provides insights on:Figuring out what our life's pursuit is, and, if we are chasing the wrong thingsThe Buddha as a doctor of freedom, the inner life, the illness of sufferingHow child-like wellbeing and openness lead the Buddha to the path of freedom and the end of suffering Integrating adult stability with childlike openness, curiosity, and joyCultivating openness and inner strength when facing temptation, emotional pain, or adversityUsing mindfulness to expand awareness and include all aspects of our experiencePracticing nonjudgmental and non-discriminating awareness—welcoming all emotions, thoughts, and sensations equallyShifting focus from what we're mindful of to how we are being mindful The problem with hyperfixating on the self and identity This recording from Spirit Rock Meditation Center was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma. “What I feel is most sacred in Buddhism is not something outside of you. Not a shrine, not a statue, not a text. But rather, what's most sacred is an awareness, your awareness, when it has nothing outside. There's nothing outside, nothing which is unacceptable for it, nothing which is shut out from it. Everything is allowed to be there in your awareness. When awareness is all-inclusive, with no outside, I think that's sacred.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Kerabat-kerabat Buddha Gotama yang berasal dari suku Sakya dan Koliya hampir melancarkan peperangan demi merebut aliran Sungai Rohiṇī. Buddha yang mengetahui hal ini segera pergi ke sungai tersebut untuk menghentikan tindakan yang tidak bijak tersebut. Bagaimana cara Buddha mencegah terjadinya peperangan tersebut? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 197-202 dari Kelompok Stanza tentang Kebahagiaan (Sukhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Le Dhammapada, les plus belles paroles du Bouddha, sont des vérités jaillies du cœur du Bouddha en réponse à des circonstances précises. Avec le temps elles se sont cristallisées dans des vers lumineux de pure sagesse. Je vous propose ici la traduction de Jeanne Schut. La cloche en début et fin de texte est celle du Village des Pruniers, le monastère du vénérable  Thich Nhat Hanh.     Bibliographie: "Les plus belles paroles du Bouddha" (https://www.babelio.com/livres/Schut-Les-plus-belles-paroles-du-Bouddha--Les-versets-d/574761)   Narration et réalisation: Bruno Léger   Production: Les mécènes du Vieux Sage   Que règnent la paix et l'amour parmi tous les êtres de l'univers.    OM Shanti, Shanti, Shanti.  

Sebagai umat Buddha kita sering mendengar tentang kata stupa dan cetiya. Namun apakah pemahaman kita tentang dua kata ini sudah benar? Apakah stupa dan cetiya ini boleh diperuntukkan oleh siapa saja?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 188-192; 195-196 dari Kelompok Stanza tentang Buddha (Buddhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Raja Erakapatta merupakan seorang rahib laki-laki saat zaman Buddha Kassapa, tetapi di zaman Buddha Gotama, dia terlahir sebagai seekor naga yang memiliki seorang putri yang cantik jelita. Dia kemudian menemukan Buddha Gotama melalui putrinya tersebut. Mengapa seorang rahib laki-laki bisa terlahir kembali sebagai seekor naga? Apakah Buddha Gotama berhasil mencerahkan Raja Erakapatta?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 182-185 dari Kelompok Stanza tentang Buddha (Buddhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Verse 273 Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best. Verse 274 This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara. Verse 275 Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path. Verse 276 You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#273

Pada suatu hari Buddha memperlihatkan Sepasang Keajaiban di kota Sāvatthī. Kemudian Buddha pergi ke Surga Tāvatiṃsa untuk mengajarkan Abhidhamma selama tiga bulan masa vassa kepada ibu-Nya yang telah terlahir menjadi dewa Santusita. Sebagai hasilnya ibu-Nya mencapai Buah Sotāpatti.Selama periode vassa tersebut, Y.M. Sāriputta mengajarkan Abhidhamma kepada 500 bhikkhu sesuai yang diinstruksikan oleh Buddha. Selama tiga bulan beliau pun berhasil mengajarkan semuanya. Menjelang masa vassa berakhir, Y.M. Moggallāna pergi ke surga Tāvatiṃsa untuk menemui Buddha. Di sana dia diberitahu bahwa Buddha akan kembali ke dunia para manusia menuju ke tempat di mana Sesepuh Sāriputta menghabiskan masa vassa. Bagaimana cerita lengkapnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata Stanza 181 dari Kelompok Stanza tentang Para Buddha (Buddhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).Silakan mengikutinya dengan penuh perhatian.

Brahmana Magandiya datang bersama dengan istri dan putrinya yang cantik jelita untuk bertemu dengan Buddha. Mereka bermaksud untuk menikahkan putrinya dengan Buddha. Lalu Buddha menceritakan kepada brahmana dan istrinya tentang tiga putri dari Māra. Apa maksud Buddha menceritakan hal ini kepada mereka?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 179-181 dari Kelompok Stanza tentang Buddha (Buddhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Tiga puluh rahib laki-laki berpendapat bahwa Y.A. Sāriputta masih memiliki pandangan salah saat beliau mengatakan tidak percaya akan sesuatu hanya karena dikatakan oleh Buddha. Apa yang sebenarnya terjadi? Apakah Y.A. Sāriputta belum sepenuhnya percaya dengan Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 97-98 dari Kelompok Stanza tentang Ke-Arahanta-an hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Suatu waktu Y.A. Sāriputta difitnah oleh salah seorang rahib laki-laki yang tidak senang dengannya. Fitnahan tersebut bahkan diceritakan kepada Buddha. Bagaimana reaksi Y.A. Sāriputta atas hal ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 94-96 dari Kelompok Stanza tentang Ke-Arahanta-an hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Saat darah di ibu jari #Buddha menggumpal akibat terkena pecahan batu yang dijatuhkan oleh Devadatta, seorang tabib terkenal yang bernama Jīvaka-lah yang melakukan perawatan terhadap ibu jari kaki Beliau. Akan tetapi karena suatu halangan, tabib Jīvaka tidak dapat kembali tepat waktu untuk mengganti balutan pada ibu jari kaki Buddha. Jīvaka merasa cemas bahkan sampai saat bertemu kembali dengan Buddha. Apa nasihat Buddha kepada tabib Jīvaka untuk menghilangkan kecemasannya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 90,91 dan 93 dari Kelompok Stanza tentang Ke-Arahanta-an hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). #dhammapada

He has sent me to proclaim liberty to the captives, and the opening of the prison to them that are bound.” — Isaiah 61:1Surah Al-Tawbah 9:60: Lists those eligible for charity — including “those in bondage” and “the poor.Bhagavad Gita 5:10 – Speaks of detachment from the fruits of action, leading to freedom.The Dhammapada teaches:“He who overcomes desire is free.”

Raja #Pasenadi mempersembahkan dana yang besar dengan persiapan yang mewah kepada #Buddha dan para murid-Nya. Pada waktu itu ada dua menteri raja yang memiliki pandangan yang berbeda terhadap tindakan dari raja tersebut. Yang satu ikut bersukacita dan yang satu lagi merasa bahwa ini adalah suatu pemborosan. Siapakah yang benar dalam hal ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata dua stanza terakhir dari Kelompok Stanza tentang Dunia (Lokavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). #dhammapada

"L'ostilità e l'odio non si fermano mai con l'astio. Sono con l'amicizia si placano." Le parole del Buddha dal Dhammapada risuonano potenti oggi. In un mondo segnato da guerre e conflitti, la pratica della gentilezza amorevole (mettā) diventa essenziale. Non dobbiamo subito amare chi ci ferisce, ma iniziare col non-odio (avera). Quando comprendiamo che la felicità di chi ci ha fatto del male è anche la nostra pace, iniziamo a spezzare la catena della violenza. La pace nel mondo inizia dal nostro cuore.

Walaupun #Buddha Gotama adalah seorang sammāsambuddha, namun Beliau tetap saja mengalami buah dari kamma buruk masa lampau-Nya. Salah satunya adalah difitnah oleh Ciñcamāṇavikā. Bagaimana kisah dari kejadian ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 174-176 dari Kelompok Stanza tentang Dunia (Lokavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). #dhammapada Silakan mengikuti dengan penuh perhatian.

Verse 271 & 272 Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, “I enjoy the bliss of renunciation, which is not experienced by the worldling” should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp256-272/en/buddharakkhita#271

Walaupun telah mengambil sebanyak 999 nyawa manusia, Ahimsaka tetap diterima oleh Buddha untuk menjadi seorang rahib laki-laki. Apa nasihat dari Buddha yang menyadarkannya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 161-175 dari Kelompok Stanza tentang Dunia (Lokavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). dhammapada

Raja Suddhodana telah menyiapkan dana makan dalam jumlah besar untuk Buddha dan juga murid-murid-Nya di istana, namun Buddha tidak menerima derma makanan di istana, mengapa demikian? Apakah Buddha tidak boleh menerima dana makan dari orang tuanya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 165-166 dari Kelompok Stanza tentang Diri (Attavagga), dan stanza 167-171 dari Kelompok Stanza tentang Dunia (Lokavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Gil Fronsdal explores why we suffer and how we can meet our suffering with a supportive presence for the benefit of ourselves and all beings. In this episode, Gil thoughtfully discusses:Becoming like a wise & peaceful snake, shedding our skin from time to timeHow mindfulness practice can contain the goal of cessation of greed, hatred, and delusionHow clinging creates emotional stress, mental pain, and spiritual sufferingNotice the “aah” of skillful action versus the “ouch” of unskillful action as we develop awarenessBeing present for the depth of suffering in the human heartBringing the qualities of the awakened mind in to meet our suffering and help us release itHelping our suffering feel safe and remembering that all suffering can be put to restThe ability to stay with our experiences without clinging and with a sense of wellbeing Meeting our suffering for ourselves and to show the way for othersPracticing mindfulness with sincerity, consistency, and heartfelt dedicationThis episode is sponsored by BetterHelp & Dharma Seed:Join Krishna Das, the most well-known voice of Bhakti chanting (Kirtan) in the West, and David Nichtern - a senior Buddhist teacher, founder of Dharma Moon, guitarist in Krishna Das' band, and producer of several of his albums - for a warm and engaging conversation about these two paths, their shared roots, and how they intersect in contemporary spiritual practice. Learn more about this FREE online gathering - THE HEART & MIND OF PRACTICE: BUDDHISM & BHAKTIToday's podcast is also brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.orgNo matter what it is, suffering is always an activity that can be put to rest, that can stop. Suffering is not the deepest thing in you. It doesn't have to define you, it's not all of who you are." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Verse 270 He is not noble who injures living beings. He is called noble because he is harmless towards all living beings. (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp256-272/en/buddharakkhita#270

Sungguh mudah untuk melakukan sesuatu yang tidak bermanfaat, namun sungguh sulit untuk melakukan sesuatu yang bermanfaat. #Buddha mengatakan kalimat ini kepada para rahib laki-laki dengan merujuk kepada perbuatan-perbuatan Bhikkhu Devadatta. Apa yang telah dilakukan oleh Devadatta sehingga Buddha mengatakan hal demikian?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata #Dhammapada stanza 161-164 dari Kelompok Stanza tentang Diri (Attavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

I'm reading and talking about Ted Gioia's "Immersive Humanities Course," 52 weeks of World Classics.Reading a familiar text in a bigger reading list like this offers its own special challenges. I start with a little insight about what to do when that happens.I think the best way to talk about these very familiar books is to take them one at a time. Then I have some thoughts about translations (again) and reading in general. Genesis: This is a much longer book than you think! The story starts out very broad and then narrows to tell how God decides to work through a man named Abram. We then see how God continues to work through now-Abraham's family, through Isaac, Jacob and Joseph. None of these men are perfect, or even very heroic except possibly Joseph, but God uses them anyway. Genesis is different than the other very old texts (religious and otherwise) we've read in this schedule, and it's certainly quite different than the Greek philosophy. We see a God who is personal and emotional, capable of anger and also great love, and who is both all-powerful and yet interested in every individual in the entire world.Ecclesiastes: This is a poem of sorts, and you definitely know part of it because of the Byrds' “Turn Turn Turn.” The main character, the Preacher (likely King Solomon), reflects at the end of his days on “What's it all for?” He never settles on a real answer but reflects on how to live, so in its themes it is a lot more like Plato or Aristotle. It's not didactic like Confucius' Analects. It feels a lot more like the Dhammapada, but less fatalistic and actually lovelier in its construction. I think the weariness of Ecclesiastes speaks to the human condition, common across time and geography.Matthew: The first Gospel opens with Jesus' genealogy through Joseph, and I think Matthew's emphasis as he relates the story of Jesus' life is on the fact that the very people who should have been most willing to hear the message did not. Matthew is rooted in Jewish scripture, continually quoting prophets as he relates Jesus' ministry. The book starts with three chapters known as the Sermon on the Mount, which is harder to read straight through than I expected. It is a lot of sayings and aphorisms, not a lot of story, and you know by now how I feel about that. The book then moves into more narrative as the miracles increase in type and scope, leading to the crucifixion. The teachings from Jesus and Matthew's own writing are aimed squarely at the Jewish leaders here, pointing out what they are missing and their refusal to see Jesus for who he is.Mark: This is the shortest Gospel, and I also think of it as the “immediately” Gospel. Mark uses that word at almost every transition from one scene to another, and it makes the book feel very action-oriented. I felt like Mark was sitting with me saying, “Let me tell you what happened!”Luke: Luke is not an eyewitness at all, and even opens the book up saying he has talked to lots of people so he can get an accurate history put down. Luke's always been my favorite for a variety of reasons...John: But I was wrong. John is the single best piece of writing I have read so far in this program. It is amazing. The entire book is crafted beautifully, and it's now my favorite Gospel. Also, it has the very best ending you could hope for. Read it.Romans: Okay, full disclosure, my Bible study group is doing Romans this year, walking slowly through Paul's longest letter. Coming to Romans after the previous readings, I was absolutely struck by the vigor of Paul's writing. It's energetic, masculine, wide-ranging and urgent. It is deeply personal in a way that none of the previous readings were. I loved reading it in one big chunk and offer reflections on how...

Seorang rahib perempuan yang ketahuan hamil “diusir” oleh gurunya yaitu Devadatta. Lalu, rahib perempuan tersebut pergi ke Wihara Jetavana untuk bertemu dengan Buddha. Apa keputusan Buddha terhadap kejadian ini? Bagaimana kelanjutan kisah rahib perempuan tersebut?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 158-161 dari Kelompok Stanza tentang Diri (Attavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). #dhammapada

Pangeran Bodhi mengundang #Buddha dan para murid-Nya ke istananya untuk menerima derma makanan. Ada peristiwa yang tidak biasa terjadi pada saat itu. Buddha memilih untuk tetap diam di depan pintu masuk walau dipersilakan oleh Pangeran sebanyak tiga kali. Apa yang membuat Buddha melakukan hal ini? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 155-156 dari Kelompok Stanza tentang Usia Tua (Jarāvagga) dan stanza 157-158 dari Kelompok Stanza tentang Diri (Attavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

“Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ. Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi. Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ. Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā”. Demikianlah ungkapan kebahagiaan dari #Buddha Gotama saat mencapai pengetahuan Kemahatahuan. Apa makna dari stanza tersebut?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 151-154 dari Kelompok Stanza tentang Usia Tua (Jarāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Putri Janapadakalyānī yang sangat jelita adalah seorang perempuan yang menyadari kecantikannya dan sangat melekat pada kecantikannya tersebut walau sudah menjadi seorang rahib perempuan. Bagaimana cara Buddha menyadarkannya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 148-150 dari Kelompok Stanza tentang Usia Tua (Jarāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Saat Sirimā yang cantik dan menjadi pujaan laki-laki meninggal dunia, Buddha meminta Raja Bimbisāra untuk tidak mengubur mayatnya namun tetap melindunginya dari burung bangkai dan burung gagak. Apa yang ingin #Buddha lakukan terhadap mayat ini? Di kelas ini #AshinKheminda menjelaskan makna kata demi kata stanza 146-147 dari Kelompok Stanza tentang Usia Tua (Jaravagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

(Karuna Buddhist Vihara)

Kamu berpikir: ‘hanya putra saya yang mati', sesungguhnya kematian adalah hukum yang pasti bagi semua makhluk.” Demikianlah cuplikan nasihat dari #Buddha kepada Kisāgotami yang bersedih atas kematian putra tunggalnya.Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 114-115 dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir dari penjelasan mengenai Kelompok Stanza tentang Ribuan (Sahassavagga).

“… Di sepanjang saṃsāra ini, jumlah air mata yang telah bercucuran karena #kematian anak-anak laki-laki, suami-suami, para orang tua dan saudara-saudara Anda sudah sangat banyak, bahkan melebihi air yang ada di empat Samudra.” Demikianlah nasihat dari #Buddha kepada Patācara yang menggambarkan betapa panjangnya saṃsāra (siklus kelahiran dan kematian) ini, yang titik awalnya sudah tidak terbayangkan.Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 111-113 dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.#dhammapada

Verse 268 Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good. Verse 269 The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage. (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp256-272/en/buddharakkhita#268

Berkat buah dari latihan meditasi, seorang rahib laki-laki dan juga seorang calon rahib laki-laki terbebas dari bahaya. Sebenarnya seberapa besar manfaat dari latihan #meditasi? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 110-112 dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

#Buddha mengatakan bagi mereka yang menghormat kepada mereka yang pantas untuk dihormati akan mendapatkan manfaat yang besar termasuk empat keuntungan. Apa empat #keuntungan yang dimaksud? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 106-109 dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Brahmana Anatthapucchaka bertanya kepada Buddha, apakah Buddha hanya mengetahui hal-hal yang bermanfaat namun tidak mengetahui hal-hal yang tidak bermanfaat. Lalu Buddha menjawab bahwa Beliau juga mengetahui hal-hal yang tidak bermanfaat termasuk 6 hal yang dapat menghilangkan kekayaan. Apa 6 hal itu?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 102-105 dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Gil Fronsdal explores the heart of Buddhist tradition by blending mindfulness with the transformative power of compassion and loving kindness.This episode is sponsored by Betterhelp & Dharma Seed:Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.Join Buddhist Teacher David Nichtern and Duncan Trussell for a conversation about finding our own voice, our own expression, and our own way of connecting with people. Learn more about this FREE online gathering - AUTHENTIC PRESENCE: FINDING YOUR OWN VOICEOn this episode of the BHNN Guest Podcast, Gil gives a dharma talk on:Discovering how love is foundational in Buddhist tradition and spiritual practiceExploring the two wings of Buddhism: balancing compassion and wisdomUnderstanding why compassion is essential in both practice and realizationLearning how mindfulness can become fixated on the goal of enlightenmentShifting focus from attaining enlightenment to embodying compassionGil's journey of softening the heart and embracing inner sufferingInsights from the Buddha on cultivating loving kindness in daily lifeHealing inner conflict by embracing the parts of ourselves we often rejectPracticing meeting every experience with radical compassion and presenceLetting compassion bloom as a natural expression of inner peaceRecognizing shared suffering and connecting with others as equalsDiscovering how the dharma reveals itself through all aspects of life.Today's recording was originally published on Dharmaseed.orgAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“People will say, 'Oh she realized a really deep enlightenment'. But how often do you hear someone say 'oh I got compassioned' or 'that person, he reached the fourth stage of compassion, he was fully compassioned'? I think we all need more compassion than enlightenment—if we want to separate the two. If we don't separate the two, then compassion has to be an integral part of it." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

“Di dalam yang terlihat akan ada yang terlihat semata!” kalimat ini merupakan bagian dari stanza singkat yang diajarkan oleh Begawan kepada Bāhiya Dārucīriya yang membuat beliau mencapai tingkat kesucian Ke-Arahanta-an. Mengapa Bāhiya Dārucīriya dapat begitu cepat mencapai tingkat kesucian tertinggi ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata 2 stanza terakhir dari Kelompok Stanza tentang Kewaspadaan (Appamādavagga) dan 2 stanza dari Kelompok Stanza tentang Ribuan (Sahassavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

I'm reading and talking about Ted Gioia's "Immersive Humanities Course," 52 weeks of World Classics.This week I tackled the Epic of Gilgamesh and also The Dhammapada. Gilgamesh was written in approximately 2000 BC, the oldest known story in the world, and is about 1500 years older than anything I've read to date. The Dhammapada is the oldest writings of the Buddha, from approximately 450 BC, which is a lot more in line with some of the other things I've been reading. I think it's important to note the relative ages of these works and know how they fit together. Gilgamesh was an actual, historical king of a Mesopotamian city called Uruk, around 2750 BC. The poem tells the story of how he angers the gods and then makes a best friend from a former wild man, Enkidu. They go rampaging, killing beasts for the sport of it, and that angers the gods. Enkidu is cursed and falls ill. When he dies, Gilgamesh is heartbroken and goes in search of a cure for his own mortality. He fails in that quest. Here are a few of my take-aways:The style of writing feels extraordinarily primitive to me. There is something very, very basic about the story, and many times it feels like it's written with the mindset of a sixth grade boy: lots of graphic talk about sex and body parts, and lots of bloody killing. Until the last part, there wasn't much nuance and there wasn't a lot of reflection on anyone's part.The Flood story is well-described here, lending credence to an actual, world-changing flood taking place at some point in history. The narrative of it is very interesting, especially the description of a square “boat” constructed and filled with pairs of animals.Book X is much more thoughtful than earlier sections. Gilgamesh is mourning his dead friend, searching for ways that he himself might become immortal. But the only immortal human tells him:Humans are born, they live, then they die, this is the order that the gods have decreed. But until the end comes, enjoy your life, spend it in happiness, not despair. Savor your food, make each of your days a delight, bathe and anoint yourself, wear bright clothes that are sparkling clean, let music and dancing fill your house, love the child who holds you by the hand, and give your wife pleasure in your embrace. This is the best way for a man to live.And that's what it comes down to. Man will always and forever struggle with his mortality. We have and we will. The oldest and most enduring story is about the oldest and most enduring question.There is just not a lot of man-woman romance in these old stories. Only Penelope and Odysseus come to mind in the last few weeks. Here, Enkidu is seduced by the temple prostitute but there's not much more mention of women than that. I was actually surprised to see a wife mentioned in the quote above!The Dhammapada reminded me very, very much of The Analects of Confucius (Week 4). Books of aphorisms are very hard to read in big chunks, as I've already noted. It's more a matter of scanning, trying to see how things fit together, if there are over-arching themes. I have a few thoughts here as well:Some of these sayings of Buddha are good sense, and we saw them in Confucius, and we see them in Proverbs. A wrongly-directed mind will do to you far worse than any enemy; a rightly-directed one will do you good.All the talk of “emptying” and forgetting the self is bleak to me. It's a completely different mindset from the Greek philosophy I've read until now. It's not Stoic; it's a kind of blankness, a rejection of self but not an embrace of anything else as far as I can tell. Reading...

Setelah tidak memperoleh kemajuan dalam latihan meditasi, seorang rahib laki-laki, berpikir untuk pergi menemui Begawan demi mendapatkan petunjuk lebih lanjut. Di dalam perjalanannya dia melihat api besar yang sedang membakar semua yang dilewatinya. Ternyata hal ini menyadarkan rahib laki-laki tersebut akan sesuatu. Apa yang disadari oleh rahib laki-laki tersebut?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata 3 stanza terakhir dari Kelompok Stanza tentang Kewaspadaan (Appamādavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Setelah mendapatkan objek meditasi dari Begawan, dua rahib laki-laki kemudian pergi ke hutan untuk berlatih. Salah satu rahib laki-laki menghabiskan waktunya dengan menghangatkan diri dan bercengkerama dengan para calon rahib laki-laki. Setelah melewati musim hujan, mereka kembali menghadap ke Buddha dan rahib laki-laki yang lalai ini merasa dia telah melakukan tugas kerahiban dengan benar. Bagaimana cara Buddha menasihatinya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata Dhammpada stanza ke-26 sampai dengan 29 dari Kelompok Stanza tentang Kewaspadaan (Appamādavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 266 He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.Verse 267 Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world—he is truly called a monk.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp256-272/en/buddharakkhita#266

Akibat #karma buruk yang dilakukannya pada saat menjadi seorang rahib laki-laki di zaman #Buddha Kassapa, Sesepuh Culapanthaka, saat di zaman Buddha Gotama mengalami kesulitan dalam menghapal stanza dari Beliau. Akan tetapi Buddha Gotama yang dilengkapi dengan pengetahuan yang mengetahui segalanya mampu memberikan arahan bagi sesepuh hingga akhirnya beliau berhasil membuat pulau yang bebas banjir.Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata #Dhammpada stanza ke-25-27 dari Kelompok Stanza tentang Kewaspadaan (Appamādavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata #Dhammpada stanza ke-24 dari Kelompok Stanza tentang #Kewaspadaan (Appamādavagga) dan stanza 58-59 dari Kelompok Stanza tentang Puspa-Puspa (Pupphavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).Silakan mengikuti dengan penuh perhatian.

Dikarenakan #dendam terhadap Buddha, Magandiya melakukan suatu #karma buruk yang mengakibatkan dirinya mengalami kejadian yang tragis. Apa yang telah dilakukan olehnya? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata #Dhammpada stanza ke-21 sd 23 dari Kelompok Stanza tentang Kewaspadaan (Appamādavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).Silakan mengikuti dengan penuh perhatian.

Māra berusaha untuk melihat ke manakah Sesepuh Godhika terlahir kembali setelah “kematiannya”, namun dia tidak mampu menemukannya? Mengapa demikian? Di kelas ini #AshinKheminda melanjutkan penjelasan makna kata demi kata enam stanza terakhir dari Kelompok Stanza tentang tentang Puspa-Puspa (Pupphavagga), #Dhammapada stanza 54-59. Mari kita dengarkan penjelasannya hanya berdasarkan Pāḷi dan kitab komentar (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Visākhā terkenal sebagai umat perumah tangga yang dinobatkan oleh #Buddha sebagai yang paling terkemuka di dalam hal berdana. Bagaimana kisah perjalanan Visākhā sampai mendapatkan gelar tersebut? #Karma apa yang diperbuat olehnya di kehidupan-kehidupan sebelumnya? Di kelas ini Ashin Kheminda melanjutkan penjelasan makna kata demi kata stanza #Dhammapada 50-53 yang ada di Kelompok Stanza tentang tentang Puspa-Puspa (Pupphavagga). Mari kita dengarkan penjelasannya hanya berdasarkan Pāḷi dan kitab komentar (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Apa yang seharusnya dilakukan terhadap #harta kekayaan Anda agar dapat membawa manfaat di #kehidupan saat ini dan juga yang akan datang? Di kelas ini Ashin Kheminda melanjutkan penjelasan makna kata demi kata stanza #Dhammapada 47-49 yang ada di Kelompok Stanza tentang tentang Puspa-Puspa (Pupphavagga). Mari kita dengarkan penjelasannya hanya berdasarkan Pāḷi dan kitab komentar (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Today's wisdom comes from The Dhammapada edited by Eknath Easwaran.   If you're loving Heroic Wisdom Daily, be sure to subscribe to the emails at heroic.us/wisdom-daily.   And… Imagine unlocking access to the distilled wisdom form 700+ of the greatest books ever written.   That's what Heroic Premium offers: Unlimited access to every Philosopher's Note. Daily inspiration and actionable tools to optimize your energy, work, and love. Personalized coaching features to help you stay consistent and focused   Upgrade to Heroic Premium →   Know someone who'd love this? Share Heroic Wisdom Daily with them, and let's grow together in 2025!   Share Heroic Wisdom Daily →

(Karuna Buddhist Vihara) This dhamma talk and Q&A was offered on March 8, 2025 for East Bay Dhamma. 00:00 - DHAMMA TALK with Q&A

Giving, or dāna, is one of the most fundamental and beautiful practices in Buddhism. In this episode, we explore how giving is not just an act of generosity—it is a path to freedom, a way to dissolve the tight grip of self-centeredness and open our hearts to others. The Buddha taught that giving benefits both the giver and the receiver, creating the karmic cause for an abundance of whatever we give, be it materially, love, Dharma, or fearlessness. Giving also reduces attachment, and deepens our sense of interconnectedness. Four Ways to Practice Giving: - Materially - Dharma - Fearlessness - Love  Giving Materially The simplest and most immediate form of generosity is offering material support—food, clothing, shelter, or financial aid. The Buddha and his monastic followers relied entirely on the generosity of laypeople for their survival, and even today, supporting others in need is considered a vital Buddhist practice. But material giving is not only about wealth; it is also about sharing whatever we have, no matter how small. Even a single grain of rice, when offered with a pure heart, carries immense merit (good karma).   Giving Dharma We give Dharma by sharing wisdom, offering guidance, and teaching the path to liberation. Giving Dharma is considered the highest form of giving. A single word of wisdom, a book on Buddhist teachings, or even a moment of genuine encouragement can plant the seeds of awakening in another's heart. Unlike material gifts, which can be used up, the gift of Dharma continues to benefit a person for their entire life and beyond.   Giving Fearlessness To give fearlessness is to offer safety, protection, and freedom from fear to others. This might mean standing up for someone who is vulnerable, comforting a friend in distress, or simply creating a space where people feel safe to be themselves. To give fearlessness can also be saving the lives of insects, animals, or people!   Giving Love At its deepest level, all acts of generosity are rooted in love. Giving love can be through a kind word or simply by listening with undivided attention. It is to offer our presence, our patience, and our open-hearted acceptance. When we give love freely, without expectation, we emulate the boundless compassion of the Buddha.   The Freedom of Letting Go In practicing generosity, we learn one of the greatest lessons of the Dharma: that clinging brings suffering, and letting go brings freedom. And in this giving, we find real joy—not in what we possess, but in what we share.   Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence. --Buddha, The Dhammapada, Verse 416   References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=416 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.   Find us at the links below:  Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77   To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Attachment is like a rope that binds us—tying our happiness to people, possessions, and circumstances. In Buddhism, attachment isn't just about clinging to things we love; it's the grasping, craving, and fear of loss that keep us trapped in cycles of dissatisfaction. The tighter we hold on, the more suffering we create.   But don't worry—there are antidotes to this challenging habit of attachment! In this episode, we'll uncover practical tools from the Buddhist path to help us shift from attachment to true freedom. How can we love without clinging? Enjoy without suffering? These antidotes aren't just abstract teachings; they're actionable, life-changing practices that can transform our everyday experiences.   Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence. --Buddha, The Dhammapada, Verse 415 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=415 Yeshe, Lama Thubten (2005) Introduction to Tantra: The Transformation of Desire [Kindle]. Wisdom Publications. To learn more about virtual classes with JoAnn Fox: Buddhist Study Program   Find us at the links below:  Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77 Buddhist Blog: buddhismforeveryone.com/buddhist-blog To learn more about virtual classes with JoAnn Fox: Buddhist Study Program