LIFE BUDDHA BHIKKHU NANAMOLI PDF

He studied modern languages at Exeter College, Oxford. He helped a friend to run an antiques shop before joining the army at the outbreak of World War II , joining the anti-aircraft regiment before being transferred to the Intelligence Corps officer-cadet training camp. He was posted to a camp on the Isle of Man to help oversee Italian internees. In he was posted to Italy serving as an intelligence officer interrogating spies and saboteurs. This work had been translated by his friend Harold Edward Musson , also an intelligence officer serving in Italy. Moore and Musson, who shared a flat in London, were quite disillusioned with their lives and left to Sri Lanka in to become Buddhist monks.

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Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

I recollected my manifold past lives, i. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Passing away from that state, I re-arose here. But the pleasant feeling that arose in this way did not invade my mind or remain. This is the origination of stress This is the cessation of stress This is the way leading to the cessation of stress These are fermentations This is the origination of fermentations This is the cessation of fermentations This is the way leading to the cessation of fermentations.

There is nothing further for this world. Through the round of many births I roamed without reward, without rest, seeking the house-builder. You will not build a house again. All your rafters broken, the ridge pole destroyed, gone to the Unformed, the mind has come to the end of craving.

From the world, the Tathagata is disjoined. The origination of the world has been fully awakened to by the Tathagata. The origination of the world has, by the Tathagata, been abandoned. The cessation of the world has been fully awakened to by the Tathagata.

The cessation of the world has, by the Tathagata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathagata. The path leading to the cessation of the world has, by the Tathagata, been developed. Thus he is called the Tathagata. At the end of seven days, after emerging from that concentration, in the third watch of the night, he gave close attention to dependent co-arising in forward and reverse order, thus: When this is, that is.

From the arising of this comes the arising of that. From the cessation of this comes the cessation of that. In other words: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact.

From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From becoming as a requisite condition comes birth. From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play.

Such is the origination of this entire mass of stress and suffering. Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-and-form. From the cessation of name-and-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling.

From the cessation of feeling comes the cessation of craving. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: As phenomena grow clear to the brahman — ardent, absorbed — he stands, routing the troops of Mara, like the sun that illumines the sky.

Then, while he was alone and in seclusion, this line of thinking arose in his awareness: "One suffers if dwelling without reverence or deference. Now on what brahman or contemplative can I dwell in dependence, honoring and respecting him? Arranging his upper robe over one shoulder, he saluted the Blessed One with his hands before his heart and said to him: "So it is, Blessed One!

So it is, One-Well-Gone! Those who were arahants, Rightly Self-awakened Ones in the past — they, too, dwelled in dependence on the very Dhamma itself, honoring and respecting it. Those who will be arahants, Rightly Self-awakened Ones in the future — they, too, will dwell in dependence on the very Dhamma itself, honoring and respecting it. And let the Blessed One, who is at present the arahant, the Rightly Self-awakened One, dwell in dependence on the very Dhamma itself, honoring and respecting it.

Then, while he was alone and in seclusion, this line of thinking arose in his awareness: "This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.

But this generation delights in attachment, is excited by attachment, enjoys attachment. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me. As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.

The world is destroyed! The mind of the Tathagata, the arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma! Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: "Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma.

There will be those who will understand the Dhamma. As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born and growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.

Then Brahma Sahampati, thinking, "The Blessed One has given his consent to teach the Dhamma," bowed down to the Blessed One and, circling him on the right, disappeared right there. Who will quickly understand this Dhamma? He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma. If he had heard this Dhamma, he would have quickly understood it.

What if I were to teach them the Dhamma first? Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher?

In whose Dhamma do you delight? All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? In the world with its devas, I have no counterpart. For I am an arahant in the world; I, the unexcelled teacher. I, alone, am rightly self-awakened.

Cooled am I, unbound. To set rolling the wheel of Dhamma I go to the city of Kasi. In a world become blind, I beat the drum of the Deathless. Still, a seat should be set out; if he wants to, he can sit down. Another spread out a seat. Another set out water for washing my feet.

Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. The Tathagata, friends, is a worthy one, rightly self-awakened. There he addressed the group of five monks: "There are these two extremes that are not to be indulged in by one who has gone forth.

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