Rael Buddhism

 Middle Length Discourse 7, The Simile of the Cloth So I have heard.  At one time the Buddha was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There the Buddha addressed the Monks, “Monks!” “Venerable sir,” they replied.  The Buddha said this: “Suppose, monks, there was a cloth that was dirty and soiled. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. Why is that? Because of the impurity of the cloth. In the same way, when the mind is corrupt, a bad destiny is to be expected.  Suppose there was a cloth that was pure and clean. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color. Why is that? Because of the purity of the cloth. In the same way, when the mind isn’t corrupt, a good destiny is to be expected. And what are the corruptions of the mind? Covetousness and immoral greed, ill will, anger, resentment, ...

Middle Length Discourses 6 - Wish Discourse So I have heard.  At one time the Buddha was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied.  The Buddha said this: “Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.  A mendicant might wish:  ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhana, be endowed with insight, and frequent empty huts. A mendicant might wish:  ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhana, be en...

 Middle Discourses 5 Without Defects So, I have heard.  At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the monks: “Reverends, monks!” “Reverend,” they replied. Sāriputta said this: “Reverends, these four people are found in the world. What four?  One person with a defect doesn’t truly understand: ‘There is a defect in me.’ But another person with a defect does truly understand: ‘There is a defect in me.’  One person without a defect doesn’t truly understand: ‘There is no defect in me.’  But another person without a defect does truly understand: ‘There is no defect in me.’  In this case, of the two persons with a defect, the one who doesn’t understand is said to be worse, while the one who does understand is better. And of the two persons without a defect, the one who doesn’t understand is said to be worse, while the one who does understand i...

Connected Discourses 1.25 - Discourses about Perfected, Arahant   “When a mendicant is perfected, accomplished, with defilements ended, bearing the final body: would they say, ‘I speak’, or even ‘they speak to me’?”   “When a mendicant is perfected, accomplished, with defilements ended, bearing the final body: they would say, ‘I speak’, and also ‘they speak to me’. Skillful, understanding the world’s labels, they’d use these terms as no more than expressions.”   “When a mendicant is perfected, accomplished, with defilements ended, bearing the final body: is such a mendicant drawing close to conceit if they’d say, ‘I speak’, or even ‘they speak to me’?”   “Someone who has given up conceit has no ties, the ties of conceit are all dissipated. Though that intelligent person has transcended conceiving, they’d still say, ‘I speak’, and also ‘they speak to me’. Skillful, understanding the world’s labels, they’d use these...

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Then the Buddha said to Venerable Sāriputta: Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: “yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve f...

Sutta for foolish people may have confusion or doubt regarding the Tathagata Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: On one occasion the Blessed One was dwelling at Nalanda in Pavarika’s Mango Grove. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “evaṃpasanno ahaṃ, bhante, bhagavati. Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti. “Venerable sir, I have such confidence in the Blessed One that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Blessed One with respect to enlightenment.” “Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: ‘evaṃpas...

Buddha don't want people to have perspective about karma, only know that law of karma is exist for existential hence we avoid bad deeds. We born from one life to another due to conditions and not knowing dependent of origination ( Pattica Samuppada) . So I have heard. evaṃ me sutaṃ At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Now on that occasion a pernicious/wrong perspective had arisen in a bhikkhu named Sāti, son of a fisherman, thus: Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: “As I understand the Buddha's teachings, it is this same  awareness (soul)  that roams and transmigrates, not another.” “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti. Several bhikkhus heard about this. Assosuṃ kho sambahulā bhikkhū: a Bhikkhu called Sāti, the fish...