He is then to be reproved for his actions, made to remember the offense, and to confess it. After that the Community imposes the further punishment of a Community transaction that requires him to forfeit a long list of his normal rights as a bhikkhu for a period of time until they are satisfied that he has taken the lesson to heart. 7.
This is the full archive of .mp3 audio files of evening Dhamma talks by Thanissaro Bhikkhu given at Metta Forest Monastery from the year 2000 to the present. All files are freely downloadable.
The full offense here is composed of four factors: effort, object, knowledge, and consent. Effort. The term sexual intercourse refers to all kinds of sexual intercourse involving genitals (literally, the "urine path" (passāva-magga)—i.e., a woman's vagina or a man's penis); the anus (vacca-magga); or the mouth (mukha). The Vibhaṅga summarizes the various possible combinations of ...
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Ordinary human culture all too often measures sophistication and refinement in line with the level of one's appreciation for sensual pleasures: the best wines, the most exquisite food and art. These passages, however, show that the Buddha's rejection of sensuality did not result from a lack of refinement on his part.
The fact that people are saying those things doesn't violate your rights because, after all, they've got a mouth and they can say whatever they want to with it. But you learn how to take yourself out of the line of fire. You can actually feel sorry for those people if they're simply speaking out of greed, aversion, or delusion.
The Commentary states that anyone, human or deva, ordained or not, may give the kaṭhina cloth to the Community. However, as Mv.VII.1.5 forbids the bhikkhus who are receiving the cloth from doing anything to obtain it, the Commentary's statement must be amended to read that the donor of the cloth may be anyone—lay or ordained, human or not ...
The Buddhist Monastic Code, Volumes I & II. Glossary. This glossary is designed to help the reader in two sorts of situations: (1) when encountering a Pali term in this book in a passage where it is not explained; and (2) when encountering Vinaya terminology in other books or conversations and wanting to know how it is defined and/or where it is discussed here.
teachings is that human life is fraught with dangers—from greed, anger, and delusion—and so the concept of refuge is central to the path of practice, in that the practice is aimed at gaining release from those dangers. Because the mind is the source both of the dangers and of release, there is a need for two levels of
The Commentary states that the term animal covers all types of non-human beings, "even Sakka, the king of the devas." However, its statements under the topic of matricides and patricides, quoted above, show that—in its view of mixed unions—the offspring of a human/non-human union would either be human or non-human.
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As Ajaan Mun once said, the society of ordinary people is a culture of defilement: greed, anger, and delusion along with their justifications. People say, "If we didn't have greed, society wouldn't develop. The economy would collapse. If we didn't have anger, we couldn't bring about justice. We couldn't stand up for our rights."
place for human beings. If you're really a human being, you have to like living in clean places, free from danger and germs. This is why the Buddha praised seclusion as the wellspring of happiness. So try to find a secluded spot for yourself to stay within the mind, secluded from hindering distractions. Make
If it's a human state, as we see and are at present, you can breathe easily to some extent, but there's always the fear that you'll slip away to be reborn as a common animal for people to kill or beat until you're all battered and bruised. Now that's really something to worry about. If you die, you die; if you survive, you live and ...
If that were to be the case, the Buddha would have had to change his preliminary instructions to us after our ordination from rukkhamūla-senāsanaṁ—living in the forest—to something else, in keeping with his compassion for all living beings, human and divine. If living in lonely, solitary places, making the effort in line with the Buddha ...
Once a year I head up to the Bay Area, where there are still traces of the human potential movement. There's a strong sense up there that you can and should actualize your full potential as a human being by striving for excellence in all areas of your life: becoming physically strong and healthy, mentally sharp, artistically creative ...
unusual incidents he encountered both in the forest and in the centers of human society. He presents the life of meditation as one of adventure—where truth is a quality of heart, rather than of ideas, and the development of the mind is a matter of life and death—and it is in this that a large part of the book's
The Refinements of the Breath. August 3, 1956. When we sit in meditation, the important point is to be observant of the levels of the breath. The breath in the body has three levels: common, refined, and profound.
found it. That's a huge power right there: A human being can do this. That's what we take as our inspiration. And the Buddha shared some of his powers with us. He lists, at one point, the ten powers of a Tathagata, someone who has truly gone to the other side. And three of them he shares: knowledge of actions—what
The same with human beings: It doesn't matter where they're from—when they reach the stream of the Dhamma, it's all the same Dhamma. Groundwater The Buddha is the Dhamma; the Dhamma is the Buddha. The Dhamma the Buddha awakened to is something always there in the world. It hasn't disappeared. It's like groundwater.
The Five Hindrances. 1. Kāma-chanda: sensual desires; an attraction to sensual objects. For the mind to be attracted to sensual objects, a sensual defilement such as passion must first arise within the mind, followed by longing, and then the sense of attraction for a sensual object.
Consciousnesses. In all our activities, persistence and endurance are things we have to foster within ourselves at all times. There have been cases, both in the past and in the present, where people with little education—who couldn't even read or write—have thrown themselves into the effort of the practice and discover that they can read and even memorize whole passages.
human way of avoiding suffering—which is to replace one state of becoming with another—can never fully succeed. If, to escape the sufferings of being a painter, you decide to become a miner instead, you simply exchange one set of sufferings for another. Regardless of what identity you take on, or
difficulties in the human heart—reducing them, reducing them until they're gone. This condition is called Dhamma. So you should train yourself in this Dhamma in your daily life. When any preoccupation strikes and disturbs the mind, you can then solve the problem, you can resolve it. That's because problems of this sort, everyone—
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The lodging official must have an eye more for human psychology than for material comforts when deciding which lodging is best for which bhikkhu. As the Vinaya-mukha points out, the Commentary also seems mistaken in requiring that each Community appoint two lodging officials so that each may assign a lodging for the other.
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