Resultado narrado por "Sophia Ojha" em Todas as categorias

Once a person understands the rise and fall of all phenomena, then experiencing the worst that human life can give does not make one tremble. You know that it’s something passing just as the wind passes your face. You don’t know where that wind comes from, and you can’t tell where that wind is going. All you know is that a wind is blowing. You don’t know when that wind is going to end, nor if it will get stronger or weaker. Like the weather, the forecast for moods is “changeable".

Kapuri, the she-elephant, noticed that a new dog, or rather, a new dam, had come into the temple premises. There were, of course, two canines residing there already, Kalu and Sudu. When the new dam walked in, somewhat timidly at first, Kapuri noticed that Sudu became greatly agitated. She growled and snarled and barked to no end at the newcomer, despite the latter's gentle demeanour, and even tried to attack her. The newcomer, whose name was Sukhi, settled herself down with great composure and decorum under the Bo tree.

"The Elimination of Anger with two stories retold from the Buddhist texts" is BPS Bodhi Leaf number 68 by Ven. K. Piyatissa Thera.

From the poems of the enlightened nuns of the Buddha's time contemporary followers of the noble eightfold path can receive a great deal of instruction, help and encouragement. These verses can assist us in developing morality, concentration and wisdom, the three sections of the path. With their aid we will be able to work more effectively towards eliminating our mental defilements and towards finding lasting peace and happiness.

Mudita, Wheel Publicaton No. 170, contains several short essays, one by the editor, Ven. Nyanaponika, and three by lay practitioners on one of the lesser known and too-little practiced sublime states of mind. Mudita, usually translated "sympathetic joy", was designated one of the brahma-viharas by the Buddha, one of the sublime, noble states of mind. How is it to be practiced, and what are the implications of mudita on the spiritual path? These essays address those questions.

Clinging is the greatest possessiveness and attachment we have. As long as we cling, we cannot see reality. We cannot see reality because clinging is in the way. Clinging colors whatever we believe to be true. Now, it is not possible to say “all right, I’ll stop clinging”. We can’t do that. The process of taking the “me” apart, of not believing any more that this is one whole, is a gradual one. If we really want to get rid of suffering, completely and totally, then clinging has to go. The spiritual path is never one of achievement; it is always one of letting go.