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Dhammamano, BANGLORE (2026)

16/08/2026

Tamotama Sutta
From Darkness to Darkness

The Buddha said this:

“These four people are found in the world. What four?

1. The dark bound for darkness,
2. the dark bound for light,
3. the light bound for darkness, and
4. the light bound for light.

And how is a person dark and bound for darkness? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is dark and bound for darkness.

And how is a person dark and bound for light? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is dark and bound for light.

And how is a person light and bound for darkness? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
That’s how a person is light and bound for darkness.

And how is a person light and bound for light? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is light and bound for light.

These are the four people found in the world.”

14/08/2026

This evening chanting going on at Mahabodhi temple Bengaluru Karnataka India

13/08/2026

Paṭiccasamuppāda (Dependent Origination)

Paṭiccasamuppāda means Dependent Origination or Dependent Arising. It is one of the Buddha’s deepest teachings, explaining how suffering arises through causes and conditions and how suffering can cease when those conditions cease.

The Buddha taught that nothing arises completely by itself. When the necessary conditions are present, something arises; when those conditions disappear, it ceases.

The Twelve Links

1. Avijjā : Ignorance
Not understanding reality as it truly is.

2. Saṅkhārā : Volitional formations
Mental intentions and karmic activities conditioned by ignorance.

3. Viññāṇa : Consciousness
Conscious awareness arising in dependence on conditions.

4. Nāma-rūpa : Mind-and-matter
Mental and physical phenomena.

5. Saḷāyatana : Six sense bases
Eye, ear, nose, tongue, body, and mind.

6. Phassa : Contact
The meeting of a sense organ, an object, and consciousness.

7. Vedanā : Feeling
Pleasant, unpleasant, or neutral feeling.

8. Taṇhā : Craving
Desire for pleasant experiences and attachment to existence.

9. Upādāna : Clinging
Strong attachment to objects, views, and experiences.

10. Bhava : Becoming
The process of continued existence and karmic development.

11. Jāti : Birth
The arising of a new existence.

12. Jarāmaraṇa : Aging and death
Followed by sorrow, lamentation, pain, grief, and despair.

The Principle of Dependent Origination
The Buddha summarized the principle:

Imasmiṃ sati idaṃ hoti;
imassuppādā idaṃ uppajjati.
Imasmiṃ asati idaṃ na hoti;
imassa nirodhā idaṃ nirujjhati.

“When this exists, that comes to be;
with the arising of this, that arises.
When this does not exist, that does not come to be;
with the cessation of this, that ceases.”

The practical meaning is profound: when ignorance gives rise to craving and clinging, suffering continues. When ignorance and craving are gradually removed through wisdom and practice, the chain leading to suffering is broken.

Therefore, Paṭiccasamuppāda explains both the arising of suffering and the way toward liberation. Understanding it deeply leads to Right View (Sammā-diṭṭhi) and ultimately toward Nibbāna.

Reference: Paṭiccasamuppāda Vibhaṅga Sutta (SN 12.2), Saṃyutta Nikāya.

12/08/2026

Tamotama Sutta
From Darkness to Darkness ?

The Buddha said this:

“These four people are found in the world. What four?

1. The dark bound for darkness,
2. the dark bound for light,
3. the light bound for darkness, and
4. the light bound for light.

And how is a person dark and bound for darkness? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is dark and bound for darkness.

And how is a person dark and bound for light? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is dark and bound for light.

And how is a person light and bound for darkness? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
That’s how a person is light and bound for darkness.

And how is a person light and bound for light? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is light and bound for light.

These are the four people found in the world.”

09/08/2026

Purābhedasutta || How to live at peace?

Venerable:
Please Gotama, do you speak to me
upon the person perfected:
how’s their insight and their conduct
so that they can be called “Peaceful One”?

Lord Buddha:
One who is craving-free
before the body’s breaking-up,
not dependent on the past
in the present is prepared,
(and in future) has nought preferred,

gone anger and gone fear as well,
gone boasting, gone remorse,
wise-speaker with no arrogance,
a noble disciple restrained in speech,

no hopes for what’s to come,
no mourning for the past,
not led astray by views,
the singled seer “mid senses” touch

one not concealing, not deceitful,
not hankering and neither mean,
not stuck-up, nor contemptuous,
and not to slander given,

to pleasures not addicted
and not to pride inclined,
gentle, ready witted, not
credulous and not attached,

training not in hope of gain,
nor disturbed by getting none,
by cravings unobstructed,
hankering not for tastes,

ever mindful and equanimous,
so, who as “equal” thinks not of themselves,
nor as better nor as worse,
has no of inflation any sense.

And for whom there’s no “dependence”,
not dependent, Dharma having known,
for such exists no craving for
existence, non-existence.

That one I call the Peaceful,
who no sensual pleasures seeks;
who therefore has no ties,
crossed entanglement.

He does not bring up any sons,
and has no fields or lands;
for him there is nothing at all
that is taken up or put down

on account of which, the people
might accuse.
That one is undisturbed,
and by such words unmoved,

gone greediness and never mean,
not speaking of themselves as “high”
not “equal”, nor “inferior”
so the unfittable does not fit,

for whom is nothing owned in the world
and having nothing does not grieve,
who ’mong Dharmas ventures not
is truly called a Peaceful One!

07/08/2026

This is a very beautiful video on Guru Purnima at maha Bodhi society Bengaluru Karnataka India

06/08/2026

BUDDHA'S PRIMARY TEACHING?

THE FOUR NOBLE TRUTHS
This is the Buddha's first and
fundamental teaching about the nature of our experience and spiritual potential

1. Ordinary life brings about dukkha
2. The origin of dukkha is attachment
3. The cessation of dukkha is attainable
4. Dukkha can cease, by following the Noble Eightfold Path

THE NOBLE EIGHTFOLD PATH, THE MIDDLE PATH
The Buddha teaches that to attain liberation one practices
Wholesome/Right (Sammā):

1. View (diṭṭhi)
2. Intention (saṅkappo)
3. Speech (vācā)
4. Action (kammanto)
5. Livelihood (ājīvo)
6. Action (vāyāmo)
7. Mindfulness (sati)
8. Concentration (samādhi)

THE SIX WHOLESOME AND
UNWHOLESOME ROOTS OF MIND
The mind is always under the influence of one of these states

1. Generosity
2. Love
3. Wisdom

4. Greed
5. Hatred
6. Delusion

THE EIGHT VICISSITUDES
According to the Buddha, we will
experience these vicissitudes throughout our lives no matter our intentions or actions

1. Pleasure and pain
2. Gain and loss
3. Praise and blame
4. Fame and defame

THE THREE KINDS OF SUFFERING
The Buddha teaches that we can
understand different kinds of suffering through these three categories

1. The suffering of pain
2. The suffering of change
3. The suffering of conditionality

THE SIX SENSE DOORS AND THREE FEELING TONES
Everything we experience comes through these portals

1. Eye (Seeing)
2. Ear (Hearing)
3. Nose (Smelling)
4. Tongue (Tasting)
5. Body (Touching)
6. Mind (Cognizing)

Experience is felt in one of three tones

1. Pleasant
2. Unpleasant
3. Neither pleasant nor unpleasant

THE FIVE KHANDHAS
The five aggregates or heaps of clinging are:

1. form, material body (rūpa)
2. sensations/feelings (vedanā)
3. perceptions (sañña)
4. mental construction, formation (sankhara)
5. consciousness (viññāṇa)

THE FIVE PRECEPTS
An ethical life is founded on these fundamental standards of conduct

To refrain from
1. Killing.
2. Taking things which are not given.
3. Sexual misconduct.
4. False, harsh, and idle speech.
5. Intoxicants that cloud the mind.

THE EIGHT PRECEPTS
An ethical lifestyle conducive for mind cultivation

To abstain from
1. Destroying life.
2. Taking things which are not given.
3. Sexual activities.
4. False speech.
5. Consuming anything that causes murkiness of mind.
6. Eating at improper times.
7. Dancing, music, shows and
beautifying with cosmetics.
8. Use of high and large seats and beds.

MEDITATION
There are 40 objects of meditation
as listed in the Visuddhi·Magga.

Anapanasati, best used to calm a restlessness mind.
Foulness of the body, best used to manage a lustful mind.
Maranasati, best used to manage an egoistic mind.

THE FIVE HINDRANCES
These are the classical hindrances
to meditation practice
1. Sensual desires
2. Aversion, anger, hatred, ill-will
3. Sleepiness, sloth
4. Restlessness
5. Doubt

THE FIVE JHANA FACTORS
1. Initial application (vitakka)
2. Sustained application (vicāra)
3. Joy (pīti)
4. Bliss (sukha)
5. Unification of mind (ekaggatā)

THE FIVE SPIRITUAL FACULTIES (PAÑCA-INDRIYA)
1. Faith (saddh-indriya)
2. Energy (viriy-indriya)
3. Mindfulness (sat-indriya)
4. Concentration (samādhi-indriya)
5. Wisdom (paññ-indriya)

THE FIVE SPIRITUAL POWERS (PAÑCABALĀNI)
1. Faith (saddhābalaṁ)
2. Energy (vīriyabalaṁ)
3. Mindfulness (satibalaṁ)
4. Concentration (samādhibalaṁ)
5. Wisdom (paññābalaṁ)

THE SEVEN FACTORS OF ENLIGHTENMENT
1. Mindfulness (sati)
2. Investigation of the nature of reality (dhammavicaya)
3. Energy (vīriya) also determination, effort
4. Joy (pīti)
5. Tranquility (passaddhi)
6. Concentration (samādhi)
7. Equanimity (upekkhā)

THE FIVE LOWER FETTERS
1. belief in a self (sakkāya-diṭṭhi)
2. doubt or uncertainty, about the Buddha, Dhamma, Sangha (vicikicchā)
3. attachment to rites and rituals (sīlabbata-parāmāsa)
4. sensual desire (kāmacchando)
5. ill will (vyāpādo or byāpādo)

THE FIVE UPPER FETTERS
6. desire for material existence/rebirth in a form realm (rūparāgo)
7. desire for immaterial existence/rebirth in a formless realm (arūparāgo)
8. conceit (māna)
9. restlessness (uddhacca)
10. ignorance (avijjā)

THE 31 REALMS OF EXISTENCE
1. Sensual Realms (Kamaloka) 11
2. Fine-Form Realms (Rūpaloka) 16
3. Formless Realms (Arupaloka) 4

THE FOUR BRAHMA-VIHARAS
These are the four "best abodes"

1. Loving Kindness (mettā)
2. Compassion (karuṇā)
3. Altruistic Joy (muditā)
4. Equanimity (upekkhā)

THE THREE CHARACTERISTICS OF EXISTENCE IN SAMSARA
1. Aniccā (impermanent)
2. Dukkhā (unsatisfactory)
3. Anattā (non-self)

PAṬICCASAMUPPĀDA
The Truth of Dependent Origination
1. The Twelve Links that explains The Four Noble Truths & Karma.
2. Concisely:
"If this exists, that exists;
if this ceases to exist, that also ceases to exist."

THE FOUR STAGES OF ENLIGHTENMENT
1. Stream-enterer (Sotāpanna)
2. Once-returner, to the sensual world (Sakadāgāmi)
3. Non-returner (Anāgāmi)
4. Fully awakened. (Arahant)

Nibbāna
1. Freedom from care or passion, a sense of bodily well-being; ease, happiness.
2. Health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness).
3. The dying out in the heart of the threefold fire of rāga, dosa & moha; lust, ill-will & ignorance.
4. The sense of spiritual well-being, of security, emancipation victory and peace, salvation, bliss.

05/08/2026

The Power of Sound ? Ven piyadassi Maha thero (It is believed that the vibratory sounds produced by the sonorous and mellifluous recital of the paritta suttas in their Pali verses are soothing to the nerves and induce peace and calm of mind; they also bring about harmony to the physical system.How can bad influences springing from evil beings be counteracted by recital of paritta suttas? Bad influences are the results of evil thinking.They can, therefore, be counteracted by wholesome states of mind.One sure way of inducing a wholesome state of mind is by listening and reflecting on paritta recitals with intelligence and confidence. So great is the power of concentration that by adverting whole-heartedly to the truth contained in the paritta recitals one is able to developa wholesome state of mind.The recital of paritta suttas can also bring material blessings in its wake through the wholesome states of mind induced by concentration and confidence in listening intelligently to the recital. According to the Buddha, right effort is a necessary factor in overcoming suffering.11 Listening to these recitals in the proper way can also generate energy for the purpose of securing worldly progress while it also secures spiritual progress.There is no better medicine than truth (dhamma) for the mental and physical ills which are the causes of all suffering and misfortune. So the recital of paritta suttas in as much as they contain the dhamma,may, when they are listened to in the proper attitude, bring into being wholesome states of mind which conduce to health, material progress and spiritual progress. The effect of Pirit can also transcend distance however great.
It is true that the Buddhists consider the parittas as a never-failing,potent and purifying force, a super-solvent. However, a question may arise whether recitals from the Book of Protection will, in every case,result in the protection and blessing sought for. In this connection thesa me reply given by the Venerable Nagasena to King Milinda’squestion why the recital of paritta does not in all cases protect one from death, is worth remembering: ‘Due to three causes recital of paritta may have no effect: kamma hindrances (Kammavarana);hindrances from defilements (kilesavarana); lack of faith(asaddhanataya).12Kamma means action and not the result of action; therefore action can be counteracted by other action. Kamma is not something static, but is always changing, i.e. always in the making; that being so, action can be counteracted by other action. Hence bad actions on the part of the hearers of the recital may negative the beneficial effects of the recital.If the mind of the hearer is contaminated with impure thoughts then also the intended beneficial effects of the recital may not materialize.But however impure the mind of the hearer may be if there is great confidence in the efficacy of the recital then this important factor may help to secure for him the beneficial effects of the recital.

04/08/2026

Ven monk's doing paindcarika at Mahabodhi chichiing cherra Tripura and also doing Puja

02/08/2026

The 6 Days Buddha Dhamma Bhaavan Meditation Course has been successfully completed today.

Date: 28th July - 2nd August 2026
Language: August
Teacher: Ven.Bhikkhu Ananda Thero

🧘‍♂️ Total Participants:72
🧑Male: 43
👩 Female: 29

From Mahabodhi Dhammaduta Vihara,
I sincerely thank the respected teacher and the entire team for their dedication, effort, and kindness in making this course so impactful and meaningful. 🙏

Dhammamano

16/08/2026

14/08/2026

13/08/2026

12/08/2026

09/08/2026

07/08/2026

06/08/2026

05/08/2026

04/08/2026

02/08/2026

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