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+ | ====== Thanissaro Bhikkhu: (Geoffrey DeGraff) ====== | ||
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+ | Summary: | ||
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+ | </ | ||
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+ | <div navigation></ | ||
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+ | </ | ||
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+ | <span # | ||
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+ | In addition to the titles listed below, Thanissaro Bhikkhu has also translated into English many books by masters of the Thai forest traditions, including [[: | ||
+ | |||
+ | Some selected Dhammateaching can be found also in the [[: | ||
+ | |||
+ | **Note:** For the most up-to-date collection of articles and books by Thanissaro Bhikkhu — including many that have been formatted for e-readers — please visit [[http:// | ||
+ | |||
+ | <div booklist> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Dhamma practice means to learn a skill, a skill which secures you all the way to awakening. Many popular thought about the Dhamma are merely an kind of art and as it is with art, it attracts more then just a " | ||
+ | |||
+ | ? <span # | ||
+ | :: Popular interpretations of Buddhism today often ignore the importance of two powerful emotions, emotions that propelled the Buddha — and all those who have sought Awakening since — towards the goal of Awakening: // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Mindfulness meditation is sometimes described as a kind of " | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: What did the Buddha really have to say about //anicca// — inconstancy and change? Does the fact of impermanence tell us (as some popular teachings claim) that we should learn to " | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: An introduction to the author' | ||
+ | |||
+ | ? <span zze # | ||
+ | :: When discussing the sources of conflict — inner and outer — the Buddha pointed to a type of thinking he called // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A guided meditation, from the talk, [[.: | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Normally, when people meet each other, they would exchange about what and how they could consume there and here. In the decision if something would be worthy to dedicate ones time, the question "What do I get from it?", would suddenly arise. Often people bear such an attitude also in regard of a monastery of meditation center, but that is the wrong way to step into the practice. In this short evening talk the author explains how an attitude of giving and letting go - from the very beginning till the end of the path - is leading to joy and to another view of one self: "You could be of cause also a being which is not just consuming all the time." | ||
+ | |||
+ | ? <span # | ||
+ | :: The 227 Patimokkha training rules, which are recorded in the Suttavibhanga (the first major section of the [[.: | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Whereas the Patimokkha concerns the basic //rules// of Theravada Buddhist monastic life (see // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: This is the fifth collection of essays of the author, which are dealing with essential issues for the practice. Some of the listed essays (linked essay are the previous versions) have been released before and are here in a revised form. The booklet contains: Beyond All Directions, [[lostinquotation|Lost in Quotation]], | ||
+ | |||
+ | ? <span zze # | ||
+ | :: This talk is a reminder where we actually are able to solve the problems of our world effectively. A eveningtalk given on 9. September 2005 at Wat Metta. | ||
+ | |||
+ | ? <span # | ||
+ | :: Accordingly to one popular theory, the Buddha' | ||
+ | |||
+ | ? <span # | ||
+ | :: When we sit down to meditate we usually bring along a host of assumptions about what our perceptions are, what our experience of meditation is like, and what it should be. As meditators, our task is to learn to ask the right questions — questions that will help us break through layer after layer of these false preconceived notions. This article, based on a Dhamma talk, is full of practical advice for meditators of all levels. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Letting go is the essence of the Dhamma. Even through we might not be ready to let go, the time will come that we must. In this short talk, Ven. Bhante explains how the aspects of the path are equal for everyone, independent of the fact that one lifes at home or has left into a monastery. A transcription of an evening talk given in April 2015 at Wat Metta. | ||
+ | |||
+ | ? <span # | ||
+ | :: The Dhammapada, an anthology of verses attributed to the Buddha, has long been recognized as one of the masterpieces of early Buddhist literature. Only more recently have scholars realized that it is also one of the early masterpieces in the Indian tradition of //kavya,// or belles lettres. This translation of the Dhammapada is an attempt to render the verses into English in a way that does justice to both of the traditions to which the text belongs. This translation also grew from the translator' | ||
+ | |||
+ | ? <span # | ||
+ | :: This short essay explores the vital role of giving // | ||
+ | |||
+ | ? <span # | ||
+ | :: How can we best serve a loved one who is sick or dying? In such situations simply acting with compassion and mindfulness is not enough; there are skills we must learn before we can truly be of compassionate service. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: Thirty-seven Dhamma talks from the evening meditation sessions at Metta Forest Monastery. | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: Twenty-two Dhamma talks from the evening meditation sessions at Metta Forest Monastery. | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: Seventy-eight Dhamma talks from the evening meditation sessions at Metta Forest Monastery. | ||
+ | |||
+ | ? <span # | ||
+ | :: In this short essay the author explains the role of emptiness in the practice of meditation. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: In this work Venerable Thanissaro points out the proper meaning of shame, not only for attaining long term happiness, but also in how far the Buddhas understandig runs against the general opinion that shame is something which is an general hindrance, going in this way against the stream of the world and it's bounds. | ||
+ | |||
+ | ? <span # | ||
+ | :: Is faith necessary? In this essay the author challenges three popular misconceptions concerning the role of faith in Buddhism. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: This short Dhamma talk should give a small impression, how fear in daily live is actually self made and how preoccupations can determine our mind. The way to the path and the training according the Dhamma of the Buddha is pointed out as well, as how could one overcome this problem. This transcript origins from a collection of morning and evening talks and was shared on [[http:// | ||
+ | |||
+ | ? <span # | ||
+ | :: When asked, "What am I?" Buddhist scholars and meditation teachers, alike, usually state that what we conventionally call a " | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Whether in practice or in popularity approaches by emptiness, impermanence, | ||
+ | |||
+ | ? <span zze # | ||
+ | :: What is "bare attention"? | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: According to the early Buddhist teachings, the mind is neither innately good, innately bad, or innately Awakened; it is our choices and our actions that shape the development of the mind. In fact, if we make any assumptions about the mind's innate qualities, we only impede our progress towards a true and lasting freedom. (new edition, [[freedomfrombuddhanature_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Human beings have forever lived in fear: fear of change, of loss, of death. Unfortunately, | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: In today' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Basic instructions in the practice of breath meditation. (See also: " | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Good will, compassion, empathetic joy, and equanimity are all qualities that can be developed with practice. To elevate them fully to the level of // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span anchor # | ||
+ | :: Thirteen essays, including: '< | ||
+ | |||
+ | ? <span # | ||
+ | :: Many people today have come to the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: We're ignorant not for lack of information or knowledge, but because of the unskillful ways in which we handle stress and suffering. Develop the proper skills and Awakening is sure to follow. (new edition, [[ignorance_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: A good portion of self ironic and humor which are based on " | ||
+ | |||
+ | ? <span # | ||
+ | :: Much has been written about the Buddhist concept of emptiness — in particular, that it refers to a metaphysical principle of the absence of any inherent existence. In this essay the author points out that this notion has very little to do with what the Buddha himself actually said about emptiness. In fact, the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: The author recalls how [[: | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: On bringing a joyful, playful attitude to the serious practice of meditation. (new edition, [[joyeffort_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | </dd> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <dt> | ||
+ | <span zze # | ||
+ | </dt> | ||
+ | <dd> | ||
+ | Transcript of a Dhamma talk, given at Wat Metta in July 2016. | ||
+ | |||
+ | ? <span # | ||
+ | :: This short introductory essay explains the nature of //karma// (Pali: //kamma//), or willful action. The process of karma is a complex interplay between the fruits of our past actions (over which we have no control in the present) and the choices we make in the present moment; it is //not// a convenient justification for the misfortune of others ("Oh, it's just their karma!" | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: The author tries to give within this essay certain inspiriation toward the modern wave of " | ||
+ | |||
+ | ? <span anchor # | ||
+ | :: As the author writes in the Introduction: | ||
+ | [[lifeisnt|Life Isn't Just Suffering]], | ||
+ | [[respect5|Opening the Door to the Dhamma]], | ||
+ | [[questions|Questions of Skill]], | ||
+ | [[fear|Freedom from Fear]], | ||
+ | [[samsara|Samsara]], | ||
+ | [[resonance|Samsara Divided by Zero]], | ||
+ | [[agendas|The Agendas of Mindfulness]], | ||
+ | [[deperception|De-perception]], | ||
+ | [[mountains|The Weight of Mountains]], | ||
+ | [[khandha|File Piles of Bricks]], and | ||
+ | [[authenticity|" | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Somdet Toh (1788-1872) was one of nineteenth century Thailand' | ||
+ | |||
+ | ? <span zze # | ||
+ | :: How to repay the kindness of others in the best possible way. (new edition, [[lessonsofgratitude_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A clarification of the Kalama Sutta, one of the most famous — and misquoted — suttas in the entire Tipitaka. | ||
+ | |||
+ | ? <span # | ||
+ | :: Although the Buddha' | ||
+ | |||
+ | ? <span # | ||
+ | :: These short talks on meditation practice were given by Ajaan Geoff (Thanissaro Bhikkhu) during the evening meditation sessions at Metta Forest Monastery (California). Using breath meditation as the principal point of reference, these talks address a wide range of topics of practical interest to beginning and advanced meditators, alike. Topics range from the development of generosity, the cultivation of skillful qualities of mind, how to develop concentration, | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: More Dhamma talks from the evening meditation sessions at Metta Forest Monastery. //This book is highly recommended.// | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: More Dhamma talks from the evening meditation sessions at Metta Forest Monastery. //This book is highly recommended.// | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: More Dhamma talks from the evening meditation sessions at Metta Forest Monastery. //This book is highly recommended.// | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: More Dhamma talks from the evening meditation sessions at Metta Forest Monastery. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: In this short essay, the author proposes a translation of the Pali term " | ||
+ | |||
+ | ? <span # | ||
+ | :: Early Buddhism borrowed two of its central terms from the workings of fire. // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Over the years the word //sati// has accumulated a host of meanings that go far beyond the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: This short essay sketches the use of fire imagery in early Buddhism to describe Nibbana, the goal of Buddhist practice. This essay is a good starting point before tackling the more comprehensive book on the same subject: [[.: | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: This is the sixth collection of essays of the author. The booklet contains: Danger is Normal, What's Noble About the Noble Truths, Truths With Consequences, | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Have you ever felt vaguely uneasy upon hearing the 'dana talk' that often accompanies the beginning or end of a Western-style meditation retreat? If so, you're not alone. Such fundraising appeals have little in common with the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A collection of essays concerning the Buddhist path of practice. The essays, which are available online individually, | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | [[.: | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Is the central Buddhist teaching of //anatta// (not-self) a statement of metaphysical truth, or is it a strategy for gaining release from suffering? Through a careful study of the key passages from the Pali canon on the subject of //anatta,// the author here demonstrates the latter to be the case. (This is Ven. Thanissaro' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Is the central Buddhist teaching of //anatta// (not-self) a statement of metaphysical truth, or is it a strategy for gaining release from suffering? Through a careful study of the key passages from the Pali canon on the subject of //anatta,// the author here demonstrates the latter to be the case. (This is Ven. Thanissaro' | ||
+ | |||
+ | ? <span # | ||
+ | :: What is the relationship between calm // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: In order to succeed at learning a new skill, one must first muster sufficient respect for oneself, the subject under study, and one's teacher. In this essay the author demonstrates that the same holds true when approaching the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: The Buddha' | ||
+ | |||
+ | ? <span # | ||
+ | :: An introduction to the author' | ||
+ | |||
+ | ? <span zze # | ||
+ | :: In this two short morning talks, given at Wat Metta, Ajahn Thanissaro points to the nessesary gratitude in regard of our parents and how we are able to pay them back if we develope ourselves in virtues, for us and generations to come. | ||
+ | |||
+ | ? <span # | ||
+ | :: Are concentration and mindfulness two distinct paths of meditation or are they inseparable parts of a single unified path of practice? In this article, adapted from a talk given at CIMC in 1996, Thanissaro Bhikkhu suggests that the heart of insight practice as taught by the Buddha consists of the skillful development of both jhanic concentration and mindfulness. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Developing good judgment is the key to becoming a true friend — first to yourself and then to those around you. (new edition, [[power_of_judgment_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: // | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: What does it take to become a truly trustworthy person? </dd> | ||
+ | |||
+ | ? <span anchor # | ||
+ | :: A collection of thirteen essays including the following, which are available online here: [[purityofheart|Purity of Heart]]; | ||
+ | [[faithinawakening|Faith in Awakening]]; | ||
+ | [[untangling|Untangling the Present]]; | ||
+ | [[pushinglimits|Pushing the Limits]]; | ||
+ | [[change|All About Change]]; | ||
+ | [[rootsofbuddhistromanticism|The Roots of Buddhist Romanticism]]; | ||
+ | [[reconciliation|Reconciliation, | ||
+ | [[gettingmessage|Getting the Message]]; | ||
+ | [[compassion|Educating Compassion]]; | ||
+ | [[jhananumbers|Jhana Not by the Numbers]]; | ||
+ | [[integrityofemptiness|The Integrity of Emptiness]]; | ||
+ | [[nirvanaverb|A Verb for Nirvana]]; and | ||
+ | [[inaword|The Practice in a Word]]. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: One popular misconception of Buddhism maintains that the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: "The Buddha wasn't the sort of teacher who simply answered questions. He also taught which questions to ask." So begins the author, who explains here how the essence of Buddhist practice consists in learning how to ask skillful questions. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: The Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: This short book provides an excellent introduction to the most basic principles of Buddhism: the Buddha, Dhamma & Sangha, collectively known as the Triple Gem or Triple Refuge. The material is divided into three parts: (I) an introductory essay on the meaning of refuge and the act of going for refuge; (II) a series of readings drawn from the earliest Buddhist texts illustrating the essential qualities of the Triple Gem; and (III) a set of essays explaining aspects of the Triple Gem that often provoke questions in those who are new to the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: In an evening talk the author shares explainings on why this attitudes are fundamental importand in regard of any meritorious deed, up to meditation. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: An exploration of the nature of mindfulness and its role in the Buddhist path to Awakening. | ||
+ | |||
+ | ? <span # | ||
+ | :: Sometimes it is difficult to appreciate the extent to which one's attitudes towards meditation practice can be influenced by modern cultural trends. In this short excursion into Western cultural history, the author explores the origins of such familar notions as interconnectedness, | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A short essay in which the author points out the requirement of duality and dependency all the way till finally independence where general regards of duality are not dropped in relation to harmless behaviour as well and not replaced by ideas of certain compassion or with reasonings of being not that advanced. | ||
+ | |||
+ | ? <span # | ||
+ | :: For many of us, right speech is the most challenging of the precepts to honor. Yet practicing right speech is fundamental both to helping us become trustworthy individuals and to helping us gain mastery over the mind. So choose your words — and your motives for speaking — with care. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: According to the basic principle of karma, our underlying intentions play a crucial role in determining the ultimate fruits of our actions. As the author explains in this essay, if we're genuinely interested in pursuing the goal of the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Is samsara (the wearisome " | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: How can the path of practice, which is fabricated, ever hope to deliver us to the goal — nibbana — which is itself unfabricated? | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: In this book the author examines the nature of dependent co-arising //(paticca samuppada)// | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Five talks on the topic of not-self (anattā), from a ten-day meditation retreat held in France. | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: This book offers an in-depth exploration of the role of questions in the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Taking the lessons of physical training to heart. (new edition, [[strengthtraining_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A collection of short readings from the Pali canon, which King Asoka (India, 273-232 B.C.E) selected as representative of the essence of the Dhamma. (See also // | ||
+ | |||
+ | ? <span zze # | ||
+ | :: When problems arise in Dhamma practice, it pays to be imaginative and know how to come up with your own solution. (new edition, [[thinklikeathief_old|old ATI-edition]]) | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Bhante Thanissaro explains not only that the way to peace is not archived by stopping thinging but also gives some useful ways to change ways of it for a good. A eveningtalk given on 18. September 2006 at Wat Metta. | ||
+ | |||
+ | ? <span # | ||
+ | :: Which would you rather have: an unquenchable thirst for sense-gratification, | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Replacing the truth of hunger with philosophies of existenc might be not enought. Bhante Thanissaro gives advices how training ones hunger may lead to go beyond it. An eveningtalk give on November 11., 2017 at Wat Metta. | ||
+ | |||
+ | ? <span # | ||
+ | :: An exploration of the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span tanchor # | ||
+ | :: A translation of the third book of the Khuddaka Nikaya, with introduction and notes. | ||
+ | |||
+ | ? <span # | ||
+ | :: The key to success in Buddhist practice lies in your ability to frame the problem of suffering correctly, in terms of the Four Noble Truths. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: A talk given to a conference on AIDS, HIV and other Immuno-deficiency Disorders in Long Beach, CA, Nov. 13, 1993. | ||
+ | |||
+ | ? <span # | ||
+ | :: As long as we think of Nirvana (Nibbana) as a //place// — as a destination localized somewhere in space and time — we misunderstand its fundamental significance. In this essay (backed by a selection of sutta excerpts) the author shows that Nirvana is the ending of the entire samsaric process of becoming that creates time and space in the first place. Upon enlightenment one doesn' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: Why do we keep creating suffering for ourselves? How do we bring it to an end? The key is to learn some better feeding habits for the mind. | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: For centuries scholars have argued over which parts of the Pali canon — if any — contain an accurate record of the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span # | ||
+ | :: The "Wings to Awakening" | ||
+ | |||
+ | The material gathered in this anthology consists of more than 200 newly translated passages from the suttas, along with extensive commentary to help the reader grasp their full meaning and their relation to the practice of meditation. This volume is thus both a treasure-house of important passages from the Canon covering the key points of the Buddha' | ||
+ | |||
+ | <span availability> | ||
+ | |||
+ | ? <span zze # | ||
+ | :: Bhante Thanissaro gives here a patiently talk, in form of an essay, why skillful means are more important then to pursuit a certain right or a final objectivity and points out generosily, why so many practicing people have a hardship in regard of central worldview, so that it could be possible understood in it's details. Engaged Buddhism is against usual views and means around it not a tabu, following the Buddhas ideas about it. | ||
+ | |||
+ | ? <span zze # | ||
+ | :: The author points out the place where we are able to lean to understand all issues which are moving this world. A Dhammatalk on Bhava (Becoming) and how we are able to transcendent birth, aging, sickness and death, exactly here and now. | ||
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+ | ? <span zze # | ||
+ | :: Here the author explains that we mostly think in rut ways and the only protection so that we do not endanger ourselves constantly and finally stab ourselves in our ways is to take on new habits of thinking. One means to counteract is Right Effort and this would help us to walk aside of our usual tendencies in objectification. | ||
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+ | ? <span zze # | ||
+ | :: A transcription of a short Dhamma-talk pointing out the importance that one does not get lost in the big stuff but better chooses the small issues and make them to the object of oberservation: | ||
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+ | ? <span zze # | ||
+ | :: Generosity is not only an outwardly practice but the coarse training, as the foundation for later meditation, in every day life. Here the author explains that one can, through learning generosity and letting go, get more familiar with things that come up in one's mind and get to know them, and thereby become more sensitive in everyday life and in interaction with others. As it is often said in South East Asia, the path is nothing else but letting go and giving, from the coarse to the refined. | ||
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