#dhammacakkappavattana sutta

[mahayanapilgrim]

In seven short discourses included in the Achelaka vagga of the third book of the Anguttara Nikaya (collection of the Buddha's numerical discourses), the Buddha has referred to three practices. In these discourses, the Buddha has again rejected both the practice of indulging in sensual pleasures (kamasukhallikanu yoga) and the practice of severe austerity and self- mortification (aththakilamathan yoga). Instead, the Buddha has presented the Middle Path as the Buddha's teaching. In describing the Buddhist Middle Path, the Buddha has described the seven groups of factors that are included in the thirty seven requisites of enlightenment (Bodhipakkiya dhamma).

The Middle Path (majjhima patipadã) can be described as a hall mark of the teachings of the Lord Gautama Buddha.

The often-quoted saying ascribed to the Buddha says that the Buddha's mission was to teach suffering and how to get rid of suffering.

"I teach only two things: Suffering and end of suffering"

In the Buddha's very first sermon called the

"dhammacakkappavattana sutta", the Buddha rejected the two extremes of indulgence in sensual pleasures (kämasukhallikanu yoga) and severe austerity and self-mortification (aththakilamathanu yoga) and presented the Middle Path which is the Noble Eight-fold Path. Just before passing away at the age of eighty years, the Buddha again stated in the last sermon named Maha Parinibbana sutta, that as long as this Middle Path exists and is properly practised, there will be noble disciples in the world who have attained the Buddhist spiritual path of liberation.

The Middle Path in Buddhism does not mean the middle ground or a compromise between two extremes but a completely different, ethical, practical and an experiential process that can lead to liberation from suffering. The Middle Path or the Noble Eight-fold Path is the path leading to the cessation of suffering which is the fourth of the four Noble Truths that the Buddha realised during the process of enlightenment.

[emblematicemblazer]

World building and theories of Engage

Alear as the Buddha of Elyso Part 1 - The eightfold path. 

I am going to argue that Alear is both the Buddha and Jesus, a mixture of two religious figures as well as a mixture of Fell and Divine. This piece will focus on Alear as the Buddha. 

Let me start by explaining what Buddha is. Buddha comes from the word 'buddhi' and 'bodhi'. Buddhi and Bodhi mean wisdom. A Buddha is believed to possess supreme wisdom because they understand the 'four noble truths '. The knowledge of the four noble truths is known as enlightenment or awakening. 

In any world a Buddha is required to reveal the noble truths to the world. The four noble truths exist in every world and realm, they are transcendent. 

When Alear awakens they experience the four noble truths.

Noble truth 1 - Dukkha - All beings experience pain. 

There are five assemblies of mind and matter, that are subject to attachment, are pain. 

1 - Form - This refers to the physical form which includes the mind and the 6 sense organs. 

2 - Sensory - This refers to experiencing something pleasing to the senses and something unpleasant to the senses. This also includes experiencing positive and negative thoughts.

3 - Perception - This refers to how we perceive the world via the mind and six sense organs. Someone we smell today we might perceive as pleasant could be perceived as unpleasant the next day. Perception is always changing.

4 - Mental Formation - This refers to the action resulting from the perception made through sensory experience. Everything perceived through the senses is labelled. We label everything as pleasant, unpleasant and  neutral. The label attached affects the actions taken. It is a constant balancing of pleasure versus pain, they are in duality and cannot exist without the other. We act to limit pain and increase pleasure.

5 - Consciousness -  This refers to the awareness that underlies our sensory perception. We are conscious of seeing, hearing, smelling, tasting, touching and thinking, with this consciousness we create our idea of self. Consciousness cannot exist without the first four assemblies of mind and matter.

Birth is pain, old age is pain, illness is pain, memory loss is pain, fear is pain, being separated from the pleasant is pain, desiring the pleasant is pain, everything results in pain. If you experience something pleasant, that pleasant experience will eventually result in pain as you desire to retain or are separated from it. 

Noble Truth 2 - Samudaya - The origin of pain is desire.

The cause of pain is desire. The desire to exist, for non-existence, the desire to avoid pain and seek pleasure all cause pain. Alear desires to stay away from the corrupted, that desire leads to the pain of Clanne and Framme being encircled by the enemy. Alear desires for her mother to exist and to retain their memory. This desire caused pain. 

Noble Truth 3 - Nirodha - How to stop pain. 

To stop pain, you have to detach yourself from your desires. 

Noble Truth 4 - The noble eightfold path -

By following the noble eightfold path you can free yourself from pain. 

Alear goes on a journey to collect the emblem rings by visiting each kingdom of Elyos. This journey is what they must do to detach themself from the pain of losing their mother, their desire to have Lumera come back to life. Each of the eight paths are represented by a royal character.

The symbol of the noble eightfold path is known as The 'wheel of dharma'.  The Buddha (Alear) starts the Dhammacakkappavattana Sutta, or the turning of the wheel when he delivers his first sermon. Alear's first sermon is delivered to their mother Lumera's throne. When the wheel is turned; it means that there will be great change, brought by an exceptional being. 

Elyso is in the shape of a wheel. In Buddhism the circle represents perfection. Imagine that the four kingdoms of Firene, Brodia, Elusia and Solm are the rim of the wheel.  The rim represents concentration and mindfulness which hold the practice of Buddhism together. The centre is moral discipline. The three swirls in the centre of the wheel are known as the three jewels. In Elyso The three jewels are Lythos, Somniel and Gradlon. The three jewels represent joy. Only when Lythos, Somniel and Gradlon are connected and in harmony can Elyso prosper. The concentration and mindfulness of the followers in the four kingdoms can bring the four kingdoms nearer to joy. 

Path 1 - The Right View - Alfred - All actions and beliefs have consequences, even after death. - Alear understands that their actions have consequences. If they do not help Firene, people will suffer. Alfred represents consequences. By living in a positive and trusting fashion and ruling with peace in mind, his country benefits long after he has gone. He seeks to cause as little harm as possible. 

Path 2 - The Right Resolve - Celine - To give up earthly possessions and home and go on a spiritual journey. Celine has to give up the possession and desire of true happiness to benefit the people of Firene by coming down hard on people who disrupt peace. When Alear first meets Celine, they have just left home in Lythos to start on their spiritual journey.

Path 3 - The Right Voice - Alcryst - Do not gossip, lie, brag, idly talk or be impolite. Alcryst is softly spoken, sincere, polite and does not wish to cause harm by his speech.

Path 4 - The Right Conduct - Diamant - Do not perform actions that hurt others. Diamant wishes to stop his kingdom's war campaigns with Elusia. 

Path 5 - The Right Livelihood - Ivy - Do not work or trade in anything or anywhere that causes harm to yourself and others. Ivy aims to end the toxic atmosphere of the royal court which causes lying and backstabbing, ultimately causing great harm to all involved. Alear witnesses the toxicity of the royal court when King Hyacinth is eaten by Sombron. 

Path 6 - The Right Effort - Hortensia - limit the senses and prevent the unwholesome state of desire. Hortensia has to go to the effort of trying to defend herself from the unwholesomeness caused by Sombron and The hounds. She initially fails to put in the right effort which enables Zephia mind control because she still desires the return of her father, her material things and her life before the fell dragon. When she joins the Divine Dragon, it is the start of the right effort.

Path 7 - The Right Mindfulness - Fogado - a quality that guards and watches over the mind, protecting it from desire. Fogado, as leader of the Sentinels, watches over Solm and protects it from unwholesomeness such as bandits and the corrupted. He doesn't pass judgement nor make unnecessary comparisons. 

Path 8 - The Right Samadhi - Timerra - Samadhi is meditation and concentration where things are understood as they really are. With Timerra, Alear discovers the truth about Veyle. Timerra's bad singing and non judgement of other people's singing voices is an example of her senses controlled through the right Samadhi. Solm generally has an open minded and accepting approach that brings people together.

Alear has to take all eight paths to realise the truth about the world and their existence and ultimately transcend into an emblem and bring peace to Elyso. 

In the next part I will explain how Alear represents breaking free from samara, which is the continuous cycle of birth, death and rebirth. 

[hadeschan]

item # K21F56

RARE Pra Soot (Pra Sutta) Lang Pra Narai Song Krut, Luang Phor Pina, Wat Sanomlao, Nua Din, Fang Tagrut Song Dok, Ok Wat Tha Koei. A baked clay Buddha amulet with figure of a Crowned Buddha holding a Chakra  or a Dharma Wheel, or Dharmachakra which represents Buddha's first teaching, the Dhammacakkappavattana Sutta. On the right of Buddha is a Pra Mae Phosop, the rice goddess of the Thai people holding a harvested rice sheaf on her right shoulder. And on Buddha’s left is with a Pra Mae Thorani (The Mother Earth Goddess) wringing the cool waters of detachment out of her hair. In the back is with figure of Lord Narai or Lord Vishnu riding on his vehicle, a Garuda King holding a Naga King in his hands, and inlaid with 2 lead tagrut Sariga. Made from many type of earth (read more about the content of this amulet), made by Luang Phor Pina of Wat Sanomlao, Saraburi Province while Luang Phor Pina was staying at Wat Tha Koei or Wat Tham Tha Koei (today Wat Klum Nakhon Nayok), Phetchabun Province between BE 2519 to BE 2526 (CE 1976 to CE 1983).

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BEST FOR: Pra Soot brings wealth & prosperity, power, and prestige. Pra Soot makes people who are listening to what you say standing still, listening, and being mesmerized by your speech. Pra Soot blinds people who are going to harm you. It casts magic charm and love spells on people around you. It also provides affection and companionship. This amulet has a tendency to draw positive energy. Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), Nang Nieow, a rock-hard skin that is completely impervious to damage with bludgeoning or piercing weapons. Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Maha Larp (it brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). It helps protect you from manipulators, backstabbers, and toxic people.

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Content of the amulet

- Earth taken from four sacred sites in Buddhism: Lumbini, Bodhgaya, Sarnath, and Kushinagar.

- Din Jet Ta, earth taken from 7 bus/boat/railways destination terminals. Thais believe that these areas filled with lovers’ mind power while waiting for one their love one to come homes

- Pong Lek Lai, powder of legendary iron ore that has magic power of Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), and Ponggan Poot-pee pee-saat Kunsai Mondam Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic, and poisonous animals).

- Pong Din Saksit, sacred earth taken from many holy places in Thailand, Myanmar, Laos, Cambodia, and India.

- Pong Din Gon Gru Gao, earth taken from chambers in the stupa that stored ancient Buddha amulets.

- Din Jet Phong, earth taken from 7 forests where deposit of salts and other minerals are. A mineral lick (also known as a salt lick) is a place where animals can go to lick essential mineral nutrients from a deposit of salts and other minerals. Din Jet Phong is believed to have the force of temptation and distraction.

- Din Jet Pa Cha, earth taken from 7 most haunted cemeteries. It is believed that the earth from cemetery contains the spirits of the dead, and accumulates mystical power.

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The Crowned Buddha

During his spiritual quest, the prince who became the Buddha discarded his royal garments and put on a robe made of rags. After the former prince attained Buddhahood, a king named Jambupati attempted to display his superiority to all the other kings of the world. In response, the Buddha manifested himself enthroned in a magically created palace, adorned with royal finery, to teach Jambupati that the grandeur of Buddhahood outshines that of earthly kingship. The Buddha then preached to Jambupati of the emptiness of riches, the inevitability of suffering, and the impermanence of all things.

The Crowned Buddha represents a wish of having property (wealth), power (influence), and prestige (status).

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Pra Mae Phosop

Pra Mae Phoso is the rice goddess of the Thai people. She is a deity more related to ancient Thai folklore than a goddess of a structured, mainstream religion. She is also known as Mae Khwan Khao "Mother of Rice Prosperity".

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Pra Mae Thorani

Pra Mae Thorani, the Mother Earth Goddess, the images of Pra Mae Thorani are common in shrines and Buddhist temples of Burma, Cambodia, Thailand and Laos. According to Buddhist myths, Pra Mae Thorani is personified as a young woman wringing the cool waters of detachment out of her hair to drown Mara, the demon sent to tempt Gautama Buddha as he meditated under the Bodhi Tree.

The Bodhisattva was sitting in meditation on his throne under the Bodhi Tree, Mara, the Evil One, was jealous and wanted to stop him from reaching enlightenment. Accompanied by his warriors, wild animals and his daughters, the personifications of desire, he tried to drive the Bodhisattva from his throne. All the gods were terrified and ran away, leaving the Bodhisattva alone to face Mara's challenge. The Bodhisattva stretched down his right hand and touched the earth, summoning her to be his witness. The earth deity in the form of a beautiful woman rose up from underneath the throne, and affirmed the Bodhisattva's right to occupy the vajrisana. She twisted her long hair, and torrents of water collected there from the innumerable donative libations of the Buddha over the ages created a flood. The flood washed away Mara and his army, and the Bodhisattva was freed to reach enlightenment.

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Lord Narai or Lord Vishnu

Lord Narai or Lord Vishnu, 'The Pervader', also known as Narayana and Hari, is one of the principal deities of Hinduism. He is the Supreme Being within Vaishnavism, one of the major traditions within contemporary Hinduism.

Vishnu is known as The Preserver within the Trimurti, the triple deity of supreme divinity that includes Brahma and Shiva. In Vaishnavism, Vishnu is the supreme being who creates, protects, and transforms the universe. In the Shaktism tradition, the Goddess, or Adi Shakti, is described as the supreme Para Brahman, yet Vishnu is revered along with Shiva and Brahma. Tridevi is stated to be the energy and creative power (Shakti) of each, with Lakshmi being the equal complementary partner of Vishnu. He is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism.

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Garuda

Garuda is a Hindu deity who is primarily depicted as the mount (vahana) of the Hindu god Vishnu. This divine creature is mentioned in the Hindu, Buddhist and Jain faiths. Garuda is also the half-brother of the Devas, Gandharvas, Daityas, Danavas, Nāgas, Vanara and Yakshas. He is the son of the sage Kashyapa and Vinata. He is the younger brother of Aruna, the charioteer of the Sun. Garuda is mentioned in several other texts such as the Puranas and the Vedas.

Garuda is described as the king of the birds and a kite-like figure. He is shown either in a zoomorphic form (a giant bird with partially open wings) or an anthropomorphic form (a man with wings and some ornithic features). Garuda is generally portrayed as a protector with the power to swiftly travel anywhere, ever vigilant and an enemy of every serpent. He is also known as Tarkshya and Vainateya.

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Naga King or Nagaraja

In various Asian religious traditions, the Nagas, a divine, or semi-divine, race of half-human, half-serpent beings that reside in the netherworld (Patala), and can occasionally take human or part-human form, or are so depicted in art. A female naga is called a Nagi, or a Nagini. According to legend, they are the children of the sage Kashyapa and Kadru. Rituals devoted to these supernatural beings have been taking place throughout South Asia for at least 2,000 years.They are principally depicted in three forms: as entirely human with snakes on the heads and necks, as common serpents, or as half-human, half-snake beings in Hinduism, Buddhism, and Jainism.

Nagaraja is the title given to the king of the nagas. Narratives of these beings hold cultural significance in the mythological traditions of many South Asian and Southeast Asian cultures, and within Hinduism and Buddhism. Communities such as the Nagavanshi, Khmer and Eelamese claim descent from this race.

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Tagrut Sariga (small Tagrut)

The Tagrut Sariga refers to a small roll of metal sheet or other materials. The word “Sariga” or “Nok Sariga” refers to a mystical magpie that sings to impress a female in breeding season. The power of Tagrut Sariga would make people who are listening to what you say standing still, listening, and being mesmerized by your speech. The Tagrut Sariga is good for merchant, sales representative, celebrity, and politician. It also has power of Magic Charm, Metta Maha Niyom (helps bring loving, caring, and kindness, and compassion from people all around you to you), Maha Larp (brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. 

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Luang Phor Pina, the Abbot of Wat Sanomlao, Saraburi Province, living between BE 2456 (CE 1913) to BE 2545 (CE 2002)

Luang Phor Pina, born Tawai Hansarikit on March 1, BE 2456 (CE 1913) at Ban Hua Lamphong, Uthai Thani Province. Tawai was diagnosed with epilepsy, and his parents had no hope of curing Tawai. One day his parents took him to see Luang Phor Sin, the Abbot of Wat Nong Tao, Non Kilek, Uthai Thani Province. Luang Phor Sin advised that his name “Tawai” was not good for him, then Luang Phor Sin changed his name to “Pina” which means “without a care in the world or without worrying about anything”, and months later Luang Phor Pina recovered from epilepsy. In BE 2481 (CE 1938), Pina’s father passed away, and Pina became a novice for a merit to his dead father. Then Pina ordained as Buddhist monk at Wat Nong Tao, Uthai Thani Province. Luang Phor Pina moved to stay at Wat Koh Taypho, Chai Nat Province, and studied A-sup-pha Kammathān, contemplation on loathsomeness of human body from Luang Ta Kam of Wat Taypho, then Luang Phor Pina traveled to Wat Tham Tako, Lopburi Province to practice “Kammaṭṭhāna tradition”, the Thai Forest Tradition. Luang Phor Pina was later on his pilgrimage to the Northern Provinces of Thailand, Myanmar, Laos, Cambodia, and India. After coming back, Luang Phor Pina went to learn Kammaṭṭhāna tradition from Pra Archan Mun Bhuridatta Thera the Masters of Kammaṭṭhāna tradition at Wat Pha Suttawas, Sakon Nakhon Province, and Pra Archan Fund Archaro of Wat Pa Udom Somphon, Sakon Nakhon Province, Luang Ta Maha Bua Yanna Sampanno of Wat Pa Ban Tat, Udon Thani Province, and many Guru Monks of School of Pra Archan Mun. In BE 2527 (CE 1984), Luang Phor Pina was on his pilgrimage to Ban Sanomlao Khao Bot, Khok Yae, Nong Khae District, Saraburi, and found a ruin of an ancient  temple building, then Luang Phor Pina decided to stay here for the last chapter of his life, and developed this abandoned “Wat Sanomlao” temple. Luang Phor Pina passed away in BE 2545 (CE 2002). Luang Phor Pina entered into the rare spiritual meditative state of “Thukdam” after death. The Thukdam is a Buddhist phenomenon in which realized master’s consciousness dies in meditation, and remains in the body despite its physical death. Though they are declared clinically dead, their bodies show no signs of decay and are found to remain fresh for days or weeks without preservation.

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DIMENSION: 3.50 cm high / 2.80 cm wide / 0.60 cm thick

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item # K21F56

Price: price upon request, pls PM and/or email us hadesamulet@outlook.com

100% GENUINE WITH 365 DAYS FULL REFUND WARRANTY

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[yoga-onion]

The Quest for Buddhism (73)

The Turning of the Wheel of Dhamma (Skt. Dhammacakkappavattana Sutta)

The Dhammacakkappavattana Sutta, also known as the Turning of the Wheel of Dhamma, is a Buddhist scripture that Buddhists regard as a record of the first teachings given by the Buddha after he attained full enlightenment.

The subject matter of this sutra is the Four Noble Truths, which are the basic directions of Buddhism, stated in formal terms. The sutra also contains references to concepts in Buddhism such as the Middle Way, impermanence and karma.

[Background]

It is said that the Buddha, shortly after his attainment of Buddhahood, initially hesitated to preach his teachings, as it was extremely difficult to explain the Buddha Dharma and even if he taught them to sentient beings, they would not understand them and it would be a waste of time and effort.

Persuaded by Brahma, the protector of Buddhism, deciding to teach, the Buddha initially intended to visit his former teachers, Ajara Kalama and Uddaka Ramaputta, to teach them his insights, but they had already died and reborn in a place where it is not apt to preach or they were deaf, so he decided to visit his five former companions.

The Buddha then journeyed from Bodhgaya to Sarnath, there he met his five former companions, the ascetics with whom he had shared six years of hardship. His former companions were at first suspicious of the Buddha, but upon seeing the radiance of the Buddha, they requested him to teach what he had learned.

Thereupon the Buddha gave the teaching that was later recorded as the Dhammacakkappavattana Sutta, which introduces fundamental concepts of Buddhist thought, such as the Middle Way and the Four Noble Truths.

The sutra contains the following topics:

The two extremes to be avoided (sensual indulgence and self-mortification)

The Middle Way: The Noble Eightfold Path

The Four Noble Truths

The Twelve Insights of the Four Noble Truths

Proclamation of release from the cycle of rebirth (commonly referred to as nibbana)

The Opening of the Dhamma Eye (the attainment of right view)

Proclamation of the devas upon the setting of the Wheel of Dhamma in motion by the Buddha

Response of the Buddha to Aññā Kondañña's comprehension of his teachings

[Photo above: Dhamek Stupa is a massive stupa located at Sarnath, 13 km away from Varanasi in the state of Uttar Pradesh, India. It marked the spot where the Buddha gave the first sermon to his first five disciples, after attaining enlightenment, "revealing his Eightfold Path leading to nirvana".]

仏教の探求 (73)

ダンマの輪の回転 (転法輪経: てんぽうりんぎょう)

転法輪経 (てんぽうりんぎょう、梵: ダンマチャッカパヴァッタナ・スートラ)は、ダンマの輪の回転と呼ばれる仏典で、仏教徒は、正覚(しょうがく: 悟りのこと)を得たブッダが最初におこなった教えを記録したもので『サルナートの鹿野苑(ろくやおん)での説法』を記録したものと考えられている���

この経の主題は、仏教の基本的な方向性を示す四諦 (したい、梵: チャトゥル・アーリヤ・サティヤ)であり、それを形式的な表現で述べている。この経には、仏教における概念である、中道、無常、縁起などについても言及がある。

[経緯]

ブッダは成道して間もない頃、当初は仏法を説明するのは非常に難しく、衆生に教えても理解されず、時間と労力の無駄になるとして、教えを説くことを躊躇したと言われている。

仏法の守護神、梵天(ぼんてん、梵:ブラフマー)に説得され、教化を決意した釈尊は、まず、修行時代のかつての師匠であるアーラーラ・カーラーマとウッダカ・ラーマプッタを訪ねて見識を教えようとしたが、彼らはすでに亡くなり説法に適さない場所に生まれ変わり、あるいは耳が聞こえなくなっていたので、元仲間の5人を訪ねることにしたという。

その後、ブッダはボッダガヤからサルナートまで旅をし、そこで6年間の苦楽を共にした5人の元仲間、修行者たちに会った。かつての仲間たちは、最初は不審に思ったが、ブッダの輝きを見て、ブッダが学んだことを教えてほしいと頼んだ。

そこでブッダは、中道や四諦といった仏教思想の基本概念、後に『ダンマチャッカパヴァッタナ・スートラ』として記録される教えを彼らに伝授したのである。

この経典には、以下の内容が含まれている:

退けるべき二つの極端な道 (官能的な耽溺と自虐的な行為)

中道：八正道

四諦

十二行相

輪廻転生の解脱の宣言 (一般に涅槃と呼ばれるもの)

ダンマの眼の開放（正しい見解の獲得）

仏陀が法輪を回すことについての天部の宣言

ｱﾆｬｰ･ｺﾝﾀﾞﾝﾆｬの問いへのブッダの応答

[pathofregeneration]

Now this, bhikkhus, is the noble truth of suffering: birth is suffering, ageing is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

Dhammacakkappavattana Sutta

[bubursalmon]

Asalha Full-moon Uposatha Service

Wed 2019/07/18

Nalanda Centre. Asalha Full-moon Uposatha service. Glad to have the opportunity to joined others in chanting the "Dhammacakkappavattana Sutta" in Pali for the first time. The chanting of the sutta took almost 45 minutes to complete. The "Dhammacakkappavattana Sutta" is the Discourse on turning the Wheel of Dhamma. In the Theravada tradition this sutta is considered to be the first teaching of the Buddha who delivered the sermon on the "Four Noble Truths" and the "Noble Eightfold Path" to five ascetics after He had attained enlightenment.

[clearskymeditationcenter]

What are the Four Noble Truths of Buddhism? - A simple explanation

What did Buddha teach? Well, the Four Noble Truths express the essential insights at the heart of Buddha Dharma – the freedom from struggle – as taught by the Buddha in his first teaching.

This first teaching comes from the Dhammacakkappavattana Sutta, which means the Turning of the Wheel of Truth. Read more about Four Noble Truths of Buddhism @ https://www.clearskycenter.org/four-noble-truths-buddhism/

[shaolinmeditator]

Taking a look into the sutra where Shakyamuni Buddha taught the Dhamma of the noble 8 fold path: the

Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion

translated from the Pali by

Thanissaro Bhikkhu

....it can be found in the Samyutta Nikaya, (SN 56.11 exactly) ....

Amituofo 💎⚡🙏🏾☸ #Dharma #LuohanHabits #Dharmapala #blossoming #awakening #Buddha  #Tathagata #Shaolin  #Luohan #bodhisattva #Arhat #Zen  #zenbuddhism #Dhamma #Dhyana #Nirvana #Yoga #Meditation #Lotus #QiGong #TaiChi #chanbuddhism  #ChanWuYi #Shaolinxinyiba #ShaolinTemple   #Enlightenment #nibbana #Buddhas

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[panatmansam]

Setting the Wheel of Dharma in Motion

by  Saṃsāran

The Buddha’s very first discourse was the one he gave to the five other forest bhikkus, the ascetic hermits we dwelt with prior to his enlightenment. It has the really long and hard to remember Pali name the "Dhammacakkappavattana Sutta" but all it means is the "Setting the Wheel of the Dhamma in Motion".

It is a short discourse but packed with information as the Buddha lays out the basis of the entire Buddhist Path., He explains his enlightenment, he outlines the Four Noble Truths and the Noble Eightfold Path.  He discusses dependent origination, that is the fundamental Buddhist doctrine that "every thing happens because of prior causes" which sounds simple but has been a slippery concept for a generations of students.

One can find it in the Pali Canon in the Samyutta Nikaya. You can read Bhikku Bodhi's translation here: https://www.dhammatalks.org/suttas/SN/SN56_11.html

[eight-oclock-quotes]

The noble eightfold path...right views, right aspirations, right speech, tight conduct, right livelihood, right effort, right mindfulness, and right contemplation.

The Pali Cannon, Dhammacakkappavattana-sutta verse 4

The Pali Cannon is the standard collection of scripture in the Theravada Buddhist tradition. It is the most complete extant early Buddhist canon

[mahayanapilgrim]

Middle Way

Middle Way; can refer specifically to the Madhyamika school or, more generally, to the Buddha's teachings as a whole, which present a path that avoids the two extremes of eternalism and nihilism.

Middle Way in the Sutrayana

In the Dhammacakkappavattana Sutta in the Pali Canon, the first teaching the Buddha gave after his enlightenment which sets forth the four noble truths, he speaks of the Middle Way, the path of practice that avoids the two extremes of sensual indulgence on the one hand, and severe asceticism on the other. He identifies this way specifically as the noble eightfold path.

This is also explained in The Hundred Deeds:

“Monks, there are two extremes toward which renunciants should not tend. You should not draw near to nor even approach them. What are they? They are the tendency toward seductive luxuries, which for city dwellers have become customary and for ordinary people a habit, and the tendency toward self-inflicted hardships, which are a form of suffering, do not belong to the noble Dharma, and are in fact harmful. For those who keep their distance from these two extremes, there is a middle way that fully enlightens, passes beyond all sorrow, gives rise to the eye of wisdom, and brings true peace. What is this middle way? It is the eightfold path: right view, right understanding, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation.”

The Middle Way, known as "Madhyamāpratipad" in Sanskrit or "uma" in Tibetan Buddhism, is a fundamental concept in Buddhist philosophy and practice. It represents a balanced and moderate approach to life and spirituality, avoiding the extremes of eternalism and nihilism. Here's a breakdown of its significance:

1. **Avoidance of Extremes**: The Middle Way emphasizes the avoidance of two extremes:

- **Sensual Indulgence**: This refers to excessive attachment to material pleasures, desires, and sensory gratification. The Buddha discouraged overindulgence in sensual pleasures as it can lead to attachment and suffering.

- **Severe Asceticism**: On the other extreme, the Buddha discouraged extreme self-mortification or ascetic practices, which involve severe physical hardships and self-denial. Such practices were seen as harmful and not conducive to spiritual growth.

2. **The Noble Eightfold Path**: The Buddha explicitly identifies the Middle Way as the Noble Eightfold Path in the Dhammacakkappavattana Sutta. This path consists of eight interconnected aspects of right living and mindfulness, which provide a balanced guide to ethical and spiritual development. The eightfold path includes:

- Right View

- Right Understanding

- Right Speech

- Right Action

- Right Livelihood

- Right Effort

- Right Mindfulness

- Right Meditation

3. **Spiritual Fulfillment**: Following the Middle Way, as represented by the Noble Eightfold Path, is believed to lead to spiritual fulfillment, enlightenment, and liberation from suffering. It promotes ethical conduct, mental clarity, and meditation as essential components of this journey.

4. **Relevance Beyond Buddhism**: While originally a Buddhist concept, the Middle Way's principle of moderation and balance has universal relevance. It encourages individuals to find a balanced approach in various aspects of life, avoiding extremes and finding a harmonious path to personal growth and well-being.

In summary, the Middle Way is a core principle in Buddhism that advocates a balanced and moderate approach to life and spirituality. It promotes ethical living and mindfulness as a means to attain enlightenment and liberation from suffering, while avoiding the pitfalls of extreme indulgence and asceticism.

[bluesman56]

Pagoda by Tony Via Flickr: Day 82, Port 25, Country 15 Ha Long, Vietnam: CMV World Cruise The Buddha defined his teaching as "the middle way". In the Dhammacakkappavattana Sutta, this is used to refer to the fact that his teachings steer a middle course between the extremes of asceticism and bodily denial (as practiced by the Jains and other ascetic groups) and sensual hedonism or indulgence. Many sramanas of the Buddha's time placed much emphasis on a denial of the body, using practices such as fasting, to liberate the mind from the body. The Buddha however, realized that the mind was embodied and causally dependent on the body, and therefore that a malnourished body did not allow the mind to be trained and developed. Thus, Buddhism's main concern is not with luxury or poverty, but instead with the human response to circumstances.

[hadeschan]

item # N1D40

RARE Pra Pong Pim Pra Puth, Pang Samadhi Prok-pho, Lang Thammachak. A Buddha amulet with figure of a meditating Buddha seating under a Bodhi Tree with an imprint of a Dharmachakra or a Wheel of Dharma in the back, made from holy powder blended with Pong Maha Chindamanee (Wealth Fetching Holy Powder), and Pong Prai Kumarn (Holy Powder that contains human remains) of Luang Phu Tim of Wat Lahan Rai, coated with Yang Na (Giant Yang Tree or Gurjan tree resin). Made by Wat Photi Samphan, Chon Buri Province in BE 2517 (CE 1974), and Luang Phu Tim of Wat Lahan Rai was Master of Consecration / Blessing Ceremony at the temple of Wat Photi Samphan.

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*Pra Somdej Pim Prok-pho, the amulet with figure of Buddha seating under the Bodhi Tree has hidden meaning of ‘Peace, Safety & Prosperity under the Shade of Bodhi Tree’.

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BEST FOR: Peace, Safety & Prosperity under the Shade of Bodhi Tree . The Wheel of Dharma helps turn your life to the better. This amulet has a tendency to draw positive energy. It brings longevity with abundance of good health, wealth, and prosperity. You will NEVER be alone EVER, the spirits in this amulet will be with you everywhere you go. They are following you all the time. They watch your back, they protect you and prevent danger. They blind people who are going to harm you. They cast magic charm and love spells on people around you. This amulet helps you achieve your goal and fulfillment in your work and career, avoid misfortune, and improve your luck, power, and prestige. Anything you wish for, and it could change your life for the better, Klawklad Plodpai (it brings safety, and pushes you away from all danger), Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Maha Larp (it brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. And Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). And this amulet helps protect you from manipulators, backstabbers, and toxic people. And Baihuay, the spirits of the dead in this amulet may tell/give hints of winning lottery numbers.

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DHARMACHAKRA

In Buddhism, the Dharma Chakra is widely used to represent the Buddha's Dharma (Buddha's teaching and the universal moral order), Buddha himself and the walking of the path to enlightenment, since the time of Early Buddhism. The symbol is also sometimes connected to the Four Noble Truths, the Noble Eightfold Path and Dependent Origination. The pre-Buddhist dharmachakra is considered one of the ashtamangala (auspicious signs).

The Buddha is said to have set the "wheel of dharma" in motion when he delivered his first sermon which is described in the Dhammacakkappavattana Sutta. This "turning of the wheel" signifies a great and revolutionary change with universal consequences, brought about by an exceptional human being. Buddhism adopted the wheel as a symbol from the Indic mythical idea of the ideal king, called a chakravartin ("wheel-turner", or "universal monarch"), who was said to possess several mythical objects, including the ratana cakka (the ideal wheel). The Mahā Sudassana Sutta of the Digha Nikaya describes this wheel as having a nave (nābhi), a thousand spokes (sahassārāni) and a felly (nemi), all of which are perfect in every respect. Siddhartha Gautama was said to have been a "mahapurisa" (great man) who could have chosen to become a wheel turning king, but instead became the spiritual counterpart to such a king, a wheel turning sage.

In his explanation of the term "turning the wheel of Dharma", the Theravada exegete Buddhaghosa explains that this "wheel" which the Buddha turned is primarily to be understood as wisdom, knowledge, and insight. This wisdom has two aspects, paṭivedha-ñāṇa, the wisdom of self-realization of the Truth and desanā-ñāṇa, the wisdom of proclamation of the Truth. The dharmachakra symbol also points to the central South Asian idea of "Dharma", a complex and multivalent term which refers to the eternal cosmic law, universal moral order and in Buddhism, the very teaching and path expounded by the Buddha.

In Buddhism, the cyclical movement of a wheel is also used to symbolize the cyclical nature of life in the world (also referred to as the "wheel of samsara", samsara-chakra or the "wheel of becoming", bhava-cakra). This wheel of suffering can be reversed or "turned" through the practice of the Buddhist path. The Buddhist terms for "suffering" (dukkha) and happiness (sukha) may also originally be related to the proper or improper fitting of wheels on a chariot's axle. The Indo-Tibetan tradition has developed elaborate depictions called Bhavacakras which depict the many realms of rebirth in Buddhist cosmology.

The spokes of a wheel are also often used as symbols of the Buddhist doctrine of dependent origination. According to the Theravada scholar Buddhaghosa:

“It is the beginningless round of rebirths that is called the ’Wheel of the round of rebirths’ (saṃsāracakka). Ignorance (avijjā) is its hub (or nave) because it is its root. Ageing-and-death (jarā-maraṇa) is its rim (or felly) because it terminates it. The remaining ten links [of Dependent Origination] are its spokes [i.e. saṅkhāra up to the process of becoming, bhava].”

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THE MAKING OF PONG PRAI KUMARN (PONG PRAI KUMARN MAHA PHUUT)

Guru Monks from Thailand who made the best Pong Prai Kumarn are LP Tim of Wat Laharnrai, Rayong Province and LP Tay Kongthong of Wat Sam-ngam Nakorn Pathom Province.

WHAT IS PONG PRAI KUMARN?

It’s a holy powder used for making amulets, and it contains human remains. According to a speech by LP Tim of Wat Laharnrai “obtaining help from power of the Buddha requested by the amulet owners is too slow, but obtaining help from ghosts (spirits) to answer the prayers of the amulet owners is alot faster”.

IS IT BLACK MAGIC? No, it’s not. The Guru monks like LP Tim and LP Tay Kongthong would perform ritual ceremonies to turn / ordain ghosts (spirits) of the dead to “monks”, in Thai called “Buet Phee”. The ghosts (spirits) will not do any harm to the amulet wearers. Those spirits will only do good things and help the amulet wearers for their own merit.

WILL THOSE HOLY SPIRITS LEAVE THE AMULETS? Possibly not. Why?Because each day in spirit world is equal to 100 ordinary solar years of our planet.

WHAT IS ITS POWER?

1) It could make you have a highly activated sixth sense. Sixth sense, or subtle perception ability, is our ability to perceive the subtle-dimension, or the unseen world of angels, ghosts, Heaven (Swarga), etc. It also includes our ability to understand the subtle cause and effect relationship behind many events, which is beyond the understanding of the intellect. Extrasensory perception (ESP), clairvoyance, premonition, intuition are synonymous with sixth sense or subtle perception ability.

2) Maha Larp, it brings lucky wealth.

3) Maha Sanay, it brings magic charms

4) Metta Maha Niyom, it helps you gain loving, kindness and compassion from people all around you.

5) Klaw Klad, Pold Pai, it pushes you away from all danger.

6) Warning of danger

HOW WAS IT MADE?

According to the interview of Mr.Kularp Joichareon (Mor Larp), in BE 2515 (1972) LP Tim had the intention to make Buddha amulets as gifts to people who donated for the construction of Sala Pawwana Pirath Building at Wat Laharnrai, and LP Tim told 2 of his non-monk disciples, Mr.Sai Keawsawang, and Mr.Kularp Joichareon (Mor Larp) that “we will go to get the good stuff tonight, the undertaker will cremate E Som at Wat Laharnrai by tomorrow. And the 2 of you must prepare things for the ritual ceremony”. E Som or Mrs.Som was a pregnant girl, a relative of Mr.Sai Keawsawang`s wife. E Som had a fight with her husband and later committed suicide with 7-8 months pregnancy. E Som died on Saturday and was going to be cremated on Tuesday. After 11 pm that night LP Tim later told Mr.Sai Keawsawang, and Mr.Kularp Joichareon that he would go to bed, and LP Tim said “you have to practise what I have taught you yourself!”, so Mr.Sai Keawsawang, and Mr.Kularp Joichareon had to ride bicycles to the grave yard of Wat Laharnyai where the body of E Som was buried, by themselves. Soon after arriving at the grave of E Som, Mr.Sai Keawsawang, and Mr.Kularp Joichareon did the ritual ceremony to ask permission from the Master of the Grave yard, and then asked E Som to give the skull of her unborn child, and some oil from her flesh (Namman Prai) around her abdominal area.

The next day (Tuesday) before the cremation of E Som`s body at Wat Laharnrai, Mr.Sai Keawsawang, and Mr.Kularp Joichareon told the undertaker not to burn her body to ashes. Before cremation, Mr.Sai Keawsawang drilled a hole in the ground of cremation site under the position E Som’s body would be placed, and put an empty iron can to capture body fat of E Som while being burnt. After cremation, in the night, when everybody had left, Mr.Sai Keawsawang, and Mr.Kularp Joichareon went to the cremation site with one kettle of holy water given by LP Tim. Mr.Sai Keawsawang, and Mr.Kularp Joichareon collected the skull of E Som’s unborn child, a rib bone from E Som’s womb area, E Som`s skull, and the iron can that contained Namman Prai.

After getting what they wanted Mr.Sai Keawsawang, and Mr.Kularp Joichareon threw holy water from the kettle from their heads to their toes, to wash away bad omens that would come with the stuff they were taking from the cremation site. Mr.Sai Keawsawang, and Mr.Kularp Joichareon gave the stuff to LP Tim, and LP Tim performed a ritual ceremony in his monk-house alone, non-stop for 3 days and 3 nights without food, drink (LP Tim was a vegetarian), or sleep. After LP Tim’s ritual ceremony, LP Tim gave the 2 skulls and bone to Mr.Kularp Joichareon to grind them into powder by stone mortar. Soon after the grounding had finished, that stone mortar magically broke into 2 pieces.

Mr.Kularp Joichareon could grind those bone and skulls into an amount of fine powder that would fit inside 1 can of Mali Sweetened Condensed Milk 397 ml. Mr.Kularp Joichareon also had to grind 108 kinds of sacred, sun dried herbs, along with a large amount of fertilizer they had previously dried out, then mixed it all with the bone powder. Mr.Kularp Joichareon`s mixture was equivalent to about 1 jar (7200 ml). This was later mixed with Holy Powder`s made by LP Tim including Pong Pattamang, Pong Ittijay and Pong Tri Nisinghe. The total quantity of finished Pong Prai Kumarn was equivalent to about 3 quarters of an iron bucket (16 litres).

TRANSLATION BY HADES CHAN

PROOF READ BY CHRIS KIDD

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*This amulet contains human remains. Not suitable for people who have Spectrophobia (the fear of ghosts). People who have Spectrophobia cannot control themselves while experiencing ghosts, they might have sudden cardiac death or cause harm to themselves from temporary loss of consciousness.

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DIMENSION: 3.60 cm high / 2.60 cm wide / 0.60 cm thick

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item # N1D40

Price: price upon request, pls PM and/or email us hadesamulet@protonmail.me

100% GENUINE WITH 365 DAYS AUTHENTICITY GUARANTEE.

Item location: Hong Kong, SAR

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Delivery: Estimated 7 days handling time after receipt of cleared payment. Please allow additional time if international delivery is subject to customs processing.

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[yoga-onion]

The Quest for Buddhism (80)

Noble Eightfold Path - 8 practices to free oneself from painful reincarnation leads to nirvana

In the Pali Canon's Bhavananuyutta sutta ("Mental Development Discourse", Anguttara Nikaya 7.67), the Buddha is recorded as saying (See image above).

The Buddhist path to liberation consists the Thirty Seven Factors of Enlightenment (Pali, sattatimsa bodhipakkhiya dhamma Ref). The most classical one is the Noble Eightfold Path, described in the Sutta Pitaka.

The Noble Eightfold Path is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth, in the form of nirvana.

The Noble Eightfold Path was preached by the Buddha in his first Dharma teaching (Dhammacakkappavattana Sutta: Ref2). It is considered to be Marga (Pali: Magga, Ref4) among the Four Noble Truths (Ref3), and is also considered to be the specific content of the Middle Way.

The Eightfold Path consists of eight practices: 1) right view, 2) right resolve, 3) right speech, 4) right conduct, 5) right livelihood, 6) right effort, 7) right mindfulness, and 8) right samadhi ('meditative absorption or union'; alternatively, equanimous meditative awareness).

In early Buddhism, these practices started with understanding that the body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in dhyana or samadhi, which reinforces these practices for the development of the body-mind.

仏教の探求 (80)

八正道 (はっしょうどう)〜辛い輪廻転生から解放され、涅槃に導くための8つの修行

パーリ仏典の増支部 (ぞうしぶ、巴: ｱﾝｸﾞｯﾀﾗ･ﾆｶｰﾔ 7.67)『ﾊﾞｰｳﾞｧﾇﾕｯﾀ･ｽｯﾀ (精神発展論)』には、ブッダが次のように語ったと記録されている:

僧侶たちよ、自分の心を瞑想的に発展させること (バヴァナ) に専念しない僧侶は、「ああ、執着することなく私の心が汚れから解放されますように！」と願っても、その心は解放されない。それはなぜか。「彼は自らの心を発展させていないからだ」と言わざるを得ない。何を開発していないのか？マインドフルネスの四つの基礎(四念住)、四つの正しい努力(四正断)、四つの自在力(四神足)、五つの霊的能力(五根)、五つの霊力(五力)、七つの悟りの要素(七覚支)、八正道においてだ」。

仏教の解脱の道は、三十七の悟りの要素（三十七道品、巴: ｻｯﾀｰﾃｨﾑｻ･ﾎﾞｰﾃﾞｨﾊﾟｯｷｬｰ･ﾀﾞﾝﾏ 参照)で構成されている。最も古典的なものが、経蔵 (きょうぞう、巴: ｽｯﾀ･ﾋﾟﾀｶ)に記述されている八正道である。八正道は、輪廻の苦しみから解放され、涅槃に至る仏教の修行の道筋を初期にまとめたものである。

八正道はブッダが最初の説法（初転法輪: 参照2）において説いたとされる。四諦 (したい: 参照3)のうちでは道諦(どうたい 参照4)にあたり、ブッダの説いた中道(ちゅうどう)の具体的内容ともされる。

八正道は、①正しい見解(正見)、②正しい智慧(正思)、③正しい言葉(正語)、④正しい行い(正業)、⑤正しい生活(正命)、⑥正しい努力(正精進)、⑦正しい心構え(正念)、⑧正しい三昧(正定:「瞑想的吸収または結合」または「平静な瞑想的意識」)という8つの修行から構成されている。

初期仏教では、これらの修行は、身心が腐敗していることを理解すること (正見) から始まり、自戒、自制、親切と慈悲を養う仏道に入り、身心の発展のためにこれらの修行を強化するディヤーナまたは三昧 (さんまい、梵: ｻﾏｰﾃﾞｨ) に至る。

[the-dewdrop-read-deep]

"What is the Middle Way that Leads to Self-Awakening?" Buddha's First Talk Setting the Wheel of Dharma in Motion - The Dhammacakkappavattana Sutta

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving." Buddha's words from the Dhammacakkappavattana Sutta

The Dhammacakkappavattana Sutta recounts the very first talk the Buddha gave to a small group of his friends after he became enlightened. The story goes that he initially wanted to refrain from trying to articulate his experience that started under the Bodhi tree in Bodhgaya, but that upon meeting his former spiritual companions at the Deer Park in Isipatana, he felt compelled to talk and so,…

[paworn]

Base of Dhammacakra - Wat Sai, Nakhon Pathom - 7th-11th century CE - This is the base of a presumably large Dharmacakra depicting the Buddha’s Promulgation of the Law or Dhammacakkappavattana Sutta - This is the most common motif of Buddha found in Nakhon Pathom. (at พิพิธภัณฑสถานแห่งชาติพระปฐมเจดีย์) https://www.instagram.com/p/CX54kyEpm81/?utm_medium=tumblr