VR1
(WE ARE ONE )
+VE NEWS
MAY YOU BE EVER HAPPY, WELL AND SECURE!
MAY YOU LIVE LONG!
MAY ALL BEINGS BE EVRER HAPPY, WELL AND SECURE!
MAY YOU ALWAYS HAVE CALM, QUIET, ALERT, ATTENTIVE AND
EQUANIMINTY MIND!
WITH A CLEAR UNDESRSATNDING THAT
NOTHING IS PERMANENT!
ALMOST EVERY FRAUD involves
VICTIM
sending “CASH” money to a
Fraudster/Scammer.
ABSOLUTELY DO NOT send any money
using
Union
Always deal ONLY locally by meeting
the seller/buyer in person.
READ and UNDERSTAND the methods used
by Fraudsters in the link above.
ONLINE TRAINING ON PRECEPTS AND TRADE-73
3
Buddhist Micro-economics for the
here-and-now
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The Buddha gave a total of
four principles of economic practice for finding happiness in the present
lifetime [di.t.t.hadhammikattha-sa.mvattanika dhamma] (A.iv.281):
- Diligent
acquisition [u.t.thaanasampadaa]:
Diligent acquisition means skilfulness in the acquisition of wealth.
Diligent acquisition refers to the habits of a person who works hard for
their living — in contrast to those who are too lazy to make the effort.
It also refers to the patience needed for people to work together as a
team and the wisdom to recognize the work left undone — being able to
perform, organize and administer the work as required. The most important
feature of this first stage of the economic process can be summarized as
acquiring wealth in an ethical way. As Buddhists we would say that taking
advantage of others economically, in whatever form, is unethical
acquisition of wealth. Particular forms of livelihood which the Buddha
advised us to avoid in this respect are the five sorts of Unwholesome
Livelihood [micchaa va.nijjaa] (A.iii.207) mentioned below:
- trading
in weapons: The
weapon trade is a major source of income for every superpower of the
world. It is only normal that those who supply weapons will be on the
receiving end of hatred from the victims of the destruction caused by the
weapons they have sold. Selling weapons is the starting point of a long
chain of negative karmic consequences. Weapons have had a part in every
violent catastrophe occurring worldwide over the years — and it is not
our place here to say who is right or wrong — but no-one can deny the
magnitude of the death toll coming from armed conflict. Not selling
weapons means refraining from any sort of trade in instruments for
destroying life, whether it be guns, knives or even hunting equipment
like traps or bait. Anything used for killing people or animals are
considered weapons for the purposes of Unwholesome Livelihood. Even
without physically harming a person, maltreatment can cause resentment
which lasts across lifetimes — thus, it is up to all of us to check our
own aggression without waiting for prodding from others . . .
- trading
in people:
Trading in people is also making profit out of the suffering of others.
It formerly meant trading in slaves, but nowadays has come to include
child labour, wage-slaves and prostitution;
- selling
live animals to the slaughterhouse: Selling
live animals to the slaughterhouse is taking a profit from the suffering
of animals in a way that leads inevitably to their death;
- trading
in alcohol or intoxicants: Trading
in alcohol and intoxicants including non-medicinal drugs such as
marijuana;
- trading
in poison: Trading
in poison means selling poison such as insecticide or rat-poison. The
Buddha advised us not to sell such agents because otherwise their
retribution will find its way back to us. Even though when we sell the
poison it has not yet caused any harm, but as soon as it is used it has
the same potency as already mentioned for weapons. If only we were to
follow the Buddha’s advice more widely we wouldn’t have to waste our time
in the present day for so much campaigning for biologically grown
vegetables.
It is not to say that there are no more than these five ways of
unwholesomely earning a living — but these are the main ones. Thus if you
would like to know where to start looking for ways to reduce the amount of
conflict in the world, the present author’s advice would be to start by
minimizing your involvement with Unwholesome Livelihood. The Buddha taught that
any person who lapses into Unwholesome Livelihood will eventually attract a
heavy burden of negative karma for themselves. Other ways of making money which
involve economic exploitation in various ways can also be included as
unwholesome livelihood, such as criminal activities, or for example:
- Making
one’s living out of interest:
The present author’s still remembers when he was a child, his mother
always maintained, “In our household and our family we have never
liked living off the interest earned from the money we lend to
others.” She explained, “It is making a living out of the
suffering of people who are incompetent in managing their own finances.
If they were really competent in their financial management, they
wouldn’t have to come borrowing money from the likes of us! Those who are
financially careless would rather borrow at a high interest rate than go
without — which would indicate that they don’t have much idea about the
effective way to earn, save and use their finances. If you get too
involved with these sort of people, it will just lead you to unnecessary
frustration. If you really want to help such people, then just give the
money to them without strings attached. It is not worthwhile to extend the
mutual agony of having to be paid back for the interest on a loan.”
- Careful
conservation [aarakkhasampadaa]:
Careful conservation means skilfulness in the saving of wealth. Having
earned wealth by the sweat of one’s brow in a scrupulous way, a person should
take good care of their wealth, not allowing it to be eroded away by
unjust taxation, theft, natural disaster or unintended inheritants. As for
unwholesome conservation of wealth — this refers to excessive hoarding or
stockpiling as mentioned above. Furthermore, when saving up one’s wealth
— one should not allow doing so to bring us into conflict with those
around us. Good reasons to put money on the side, according to Buddhist
principles (A.iii.45) are in case of emergency such as repairing the consequences
of fire, flood, excess taxation, theft or exhortion by malevolent
relatives! You have to consider carefully, however what form you ought to
save your money in. Of course the best way to conserve your wealth is as
transcendental wealth or merit (see self-sacrifice of Chapter 4) –
because in such a form it is beyond the touch of interest rates and it
will appreciate with the passing of the years — thus saving in the form
of transcendental wealth is really the most skilful way of conserving one’s
wealth.
- Having
virtuous friends [kalyaa.namittata]:
Having virtuous friends means surrounding yourself with a network of
virtuous friends in all areas of your life. The sort of friends one should
cultivate are those endowed with faith [saddha], self-discipline [siila],
self-sacrifice [caaga] and wisdom [pa~n~naa]. Apart from
facilitating our cultivation of wisdom, it will also strengthen the
network of good friends of which we are a part. Such networking is
particularly relevant to teamwork because when one earns one’s living, one
does not usually do so alone — whether it be working in the same office
as one’s colleagues or cooperating in an international network. The most
important attribute of teamwork is that the team members must have a
similarly high level of scrupulousness in their work dealings and a
similarly high level of faith in spiritual teachings. Furthermore,
everyone in the team should have a similarly high level of self-sacrifice,
dedicated to the collective good — thereby avoiding the dangers of
networking with those who are overcome by their own selfishness. The
Buddha taught that worldly wealth is exhausted in a moment — but the
value of training other people to be virtuous never knows an end. The
importance of this virtue is emphasized over and over again by the Buddha
— who especially in the context of economics, taught that simply
acquiring, storing and using wealth is not good enough. We have to build
up a network of good people to work with too, before we get round to using
our wealth — the way we use our wealth should be in cooperation with such
good friends, if we really want happiness and prosperity in life.The
Buddha emphasized that when one is earning one’s living, one should try to
avoid associating with those who break the Precepts — no matter
whether they be young or old. If not only the Precepts, but also their
faith in Buddhism is lacking, then that is all the more reason to avoid
associating with them. It is as if we are selective about channelling our
resources — devoting our resources to encourage the proliferation of
virtuous people in our society. Those who encourage virtue in their
co-workers at the same time they earn their living will never have to
complain at a later date of being ’stabbed in the back’ by their colleagues.
You have no-one else but yourself to blame if your employees are left
incompetent, unable to work as a team or unable to delegate — you cannot
just expect competent people to rain down on you from the sky! You have to
build on your employees competency by training them yourself. At the same
time you need to continue to train yourself — seeing what virtues you can
pick up from those more experienced than yourself — in this way, you will
soon produce a network of good co-workers for yourself.
- Living
within your means [samajiivitaa]:
Living within your means means skilfulness in spending. Those who realize
the ease with which wealth can come and go, should lead their life in a
way that is appropriate to their means — not being extravagent but at the
same time, not too spendthrift either! When we talk of generosity [daana]
in this context we mean giving those things which are surplus to our
needs. Some people might doubt as to how much they really need or might be
unable to distinguish between ‘need’ and ‘want’ and hence the Buddha gave
guidance about how householders should budget their earnings so that their
generosity is neither reluctant nor a burden on the family expenditure.
The Buddha taught (Aadiya Sutta A.iii.45 [36/93]) that the family budget
should be divided into five. He did not say that each part should be 20%
of your earnings, but he taught that you should budget for each of these
sorts of expenditure. As for the “working capital” which you
have built up for yourself, the Buddha taught in the Si”ngalovaada
Sutta (D.iii.180ff.) that you should apply one-quarter of your earnings
for your immediate needs, one-half should be reinvested in your business
and the remaining quarter should be saved in case of emergency. It is up
to each individual to decide how much of their income to use as
“working capital” and how much to use for generosity. If you
budget in this way, you will be able to practise generosity, giving
neither too much nor too little. The fivefold division of one’s funds
mentioned above should be as follows:
- one
part to support the immediate needs of yourself, your parents, your
children, spouse, servants
- one
part to extend generosity towards your friends
- one
part to be saved in case of emergency (as already mentioned above)
- one
part which should be used for five sorts of dedication
- for
one’s extended family - for
hospitality - for
dedicating merit for the departed - for
taxes - for
dedicating merit to the things that you believe in according to your
local custom (e.g.ascetics, animals, physical forces and elements, lower
deities or higher deities depending on your culture)
part to extend support to well-practising monks and ascetics
In the old days they used to compare an extravagent person with a low income to
the owner of a fig-tree who shakes the tree so that all the figs fall off, but
who picks up only a few of them to eat. At the other extreme, a person with a
good income who is not generous with their wealth will die in hardship
out of keeping with their social status. Steering the middle way between
stinginess and extravagence in a way appropriate to your level of income is
said to be living within your means. Aside of the main five forms of
Unwholesome Livelihood (mentioned above) which cause deterioration of
wealth, there are another four sorts of behaviour, known as the ‘Four Roads to
Ruin’ which if we can avoid them, will also help to protect our hard-earned
income:
- womanizing;
- drinking
alcohol; - gambling;
- associating
with bad company
In
conclusion, for anyone to remain scrupulous after wholesomely acquiring and
saving their wealth, it is necessary to build up a network of good people [kalyaa.namitta]
around themselves first, before they come to spending their hard-earned wealth.
Habitually associating with good friends will cause one to expend with
reflection as to true benefit, and thereby use one’s wealth solely for things
which help in cultivating faith, keeping one’s precepts purely, practising
self-sacrifice and cultivating wisdom in keeping with the guidance of the
Buddha for happiness in lives to come (see next chapter).
Thus, throughout one’s life
one should earn one’s living carefully according to the four principles
of happiness in the present lifetime — never compromising one’s Buddhist
scrupulousness — and the same goes for saving one’s wealth. At the same
time one needs to develop those around one as a protective fence or network of
good friends. Surrounded by virtuous people, the tendency for our mind to be
tempted by unethical compromises will be significantly reduced — and the
interactions we have with our fellow workers will be for mutual encouragement
of further good deeds.
Metaphor of the reservoir
The four economic principles for happiness in the present lifetime can be
compared to four channels of water which supply a pool. The Four Roads to Ruin
can be compared to four outlets from the pool. If we close the inlets and open
the outlets, in the absence of rain, the pool will soon become completely dry.
There will certainly be no increase in the water level. On the contrary, if one
opens all four of the inlets by conducting oneself in keeping with the Buddhist
economic principles, while closing the outlets by avoiding all four roads to
ruin, before long the pool will be full or even overflowing. Thus, whether we
are speaking economically on a personal level or on national level, it is vital
to seal up the four possible outlets from our economic prosperity — by not
womanizing, drinking alcohol or gambling — and by associating with good
friends. These are the basics of Buddhist microeconomics for the present
lifetime — economics that you won’t find described anywhere else in the world.
If you heed the Buddha’s words on economics and put them in to practice you
will have prosperity in your future, never falling upon hard times.
Wealth
is lost nothing is lost
INTERNATIONAL JIVAKA
PRESUMPTIVE HEALTH PROTECTION (IJPHP)
Mentha
x piperita citrata - (Ehrh.)Briq.
Eau
De Cologne Mint
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Author |
(Ehrh.)Briq. |
Botanical references |
17, 200 |
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Family |
Genus |
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Synonyms |
Mentha citrata - Ehrh. |
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Known Hazards |
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Range |
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Habitat |
A natural hybrid, M. aquatica x |
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Edibility Rating |
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Medicinal Rating |
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Physical
Characteristics
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Perennial growing to 0.3m by 1m. |
It is hardy to zone 3 and is not
frost tender. It is in flower from August to October. The flowers are
hermaphrodite (have both male and female organs) and are pollinated by Insects.
It is noted for attracting wildlife.
The plant prefers light (sandy), medium (loamy)
and heavy (clay) soils and can grow in heavy clay soil. The plant prefers acid,
neutral and basic (alkaline) soils. It can grow in semi-shade (light woodland)
or no shade. It requires moist soil.
Habitats
Edible
Uses
Edible Parts: Leaves.
Leaves - raw or cooked. Used as a flavouring in
salads or cooked foods[5]. A very pungent flavour, the leaves of the true
eau-de-cologne mint are too aromatic for most tastes, though the cultivar ‘Basil’
has an excellent flavour and makes a very good substitute for basil in
pesto[K]. A herb tea is made from the fresh or dried leaves[21, 183].
Medicinal
Uses
Plants For A Future can not take any
responsibility for any adverse effects from the use of plants. Always seek
advice from a professional before using a plant medicinally.
Anodyne; Antiseptic; Antispasmodic; Carminative; Cholagogue; Diaphoretic; Refrigerant; Stomachic; Tonic; Vasodilator.
Eau de Cologne mint, like many other members of
this genus, is often used as a domestic herbal remedy, being valued especially
for its antiseptic properties and its beneficial effect on the digestion. Like
other members of the genus, it is best not used by pregnant women because large
doses can cause an abortion. The leaves and flowering plant are anodyne,
antiseptic, antispasmodic, carminative, cholagogue, diaphoretic, refrigerant,
stomachic, tonic, vasodilator[4, 9, 21, 165]. A tea made from the leaves has
traditionally been used in the treatment of fevers, headaches, digestive
disorders and various minor ailments[222]. The medicinal uses of this herb are
more akin to lavender (Lavandula spp) than the mints. It is used to treat
infertility, rapid heartbeat, nervous exhaustion etc[238]. The leaves are
harvested as the plant comes into flower and can be dried for later use[238].
The essential oil in the leaves is antiseptic, though it is toxic in large
doses[222].
Other
Uses
Essential; Repellent; Strewing.
An essential oil obtained from the whole plant is
a source of lavender oil which is used in perfumery[46, 105, 238]. It is also
used in oral hygiene preparations, toiletries etc[238]. Formerly used as a
strewing herb[14], the plant repels insects, rats etc[14, 18, 20]. Rats and
mice intensely dislike the smell of mint. The plant was therefore used in homes
as a strewing herb and has also been spread in granaries to keep the rodents
off the grain[244].
Scented
Plants
Leaves: Crushed Dried
The
leaves have a very strong aroma, somewhat like ‘Eau de Cologne’.
Cultivation
details
A very easily grown plant, it succeeds in most
soils and situations so long as the soil is not too dry[1, 200]. Grows well in
heavy clay soils. A sunny position is best for the production of essential oils,
but the plant also succeeds in partial shade. Prefers a slightly acid soil[16].
Plants are very tolerant of neglect, succeeding in long grass[K]. Hybridizes
freely with other members of this genus. Most mints have fairly aggressive
spreading roots and, unless you have the space to let them roam, they need to
be restrained by some means such as planting them in containers that are buried
in the soil[K]. The flowers are very attractive to bees and butterflies[24]. A
good companion for growing near cabbages and tomatoes, helping to keep them
free of insect pests[14, 20]. The mint will need to be grown in containers to
prevent it spreading too aggressively into the other plants. The whole plant
has a strong minty aroma with a hint of ginger[245]. The plant produces a
better quality essential oil if the plant is grown in dry ground[115]. Members
of this genus are rarely if ever troubled by browsing deer[233].
Propagation
Seed - sow spring in a cold frame. Germination is
usually fairly quick. Prick out the seedlings into individual pots when they
are large enough to handle and plant them out in the summer. Mentha species are
very prone to hybridisation and so the seed cannot be relied on to breed true.
Even without hybridisation, seedlings will not be uniform and so the content of
medicinal oils etc will vary. When growing plants with a particular aroma it is
best to propagate them by division[K]. Division can be easily carried out at
almost any time of the year, though it is probably best done in the spring or autumn
to allow the plant to establish more quickly. Virtually any part of the root is
capable of growing into a new plant. Larger divisions can be planted out direct
into their permanent positions. However, for maximum increase it is possible to
divide the roots up into sections no more than 3cm long and pot these up in
light shade in a cold frame. They will quickly become established and can be
planted out in the summer.
Cultivars
‘Basil’
The
leaves have a true basil flavour though rather more minty. They can be used as
a flavouring in similar ways to basil and make an excellent pesto[K].
Health is lost something is lost
A BLUE PRINT FOR LIFE
ON NATURE
If we wish
to lead a wonderful life, then the laws of
Nature must be obeyed. Spouses should be respectful of and
understand one another, among neighbours, friends, and
relatives there should be amity; and colleagues should aid
and support one another. To start a business, one should
first conduct market surveys, collect money, and make
appropriate arrangements for human resources and
management. To govern a nation, one should understand
public opinion, employ loyal and honest people, carefully
consider one’s words, and diligently carry out good laws.
Buddhists should set an example in fostering happiness and
good ties, meditating and increasing wisdom, as well as
shouldering the responsibility to instruct and guide all
sentient beings. If one conforms to the way in daily life –
that is Buddhist way of natural life and way of living – then
one will behave appropriately.
Precepts (Character, morality
self-discipline) is lost everything is lost
FREE
ONLINE TRAINING ON BUDDHISM FOR CHILDREN-33
Dirty Bath Water
[Cleanliness]
Once upon a time, in a kingdom in
finest of the royal horses was taken down to the river to be bathed. The grooms
took him to the same shallow pool where they always washed him.
However, just before they arrived, a filthy
dirty horse had been washed in the same spot. He had been caught in the
countryside and had never had a good bath in all his life.
The fine royal horse sniffed the air. He knew
right away that some filthy wild horse had bathed there and fouled the water.
So he was disgusted and refused to be washed at that place.
The grooms tried their best to get him into
the water, but could do nothing with him. So they went to the king and
complained that the fine well-trained royal stallion had suddenly become
stubborn and unmanageable.
It just so happened that the king had an
intelligent minister who was known for his understanding of animals. So he
called for him and said, “Please go and see what has happened to my number
one horse. Find out if he is sick or what is the reason he refuses to be
bathed. Of all my horses, I thought this one was of such high quality that he
would never let himself sink into dirtiness. There must be something
wrong.”
The minister went down to the riverside
bathing pool immediately. He found that the stately horse was not sick, but in
perfect health. He noticed also that he was deliberately breathing as little as
possible. So he sniffed the air and smelled a slight foul odour. Investigating
further, he found that it came from the unclean water in the bathing pool. So
he figured out that another very dirty horse must have been washed there, and
that the king’s horse was too fond of cleanliness to bathe in dirty water.
The minister asked the horse grooms, “Has
any other horse been bathed at this spot today.?” “Yes,” they
replied, “before we arrived, a dirty wild horse was bathed here.” The
minister told them, “My dear grooms, this is a fine royal horse who loves
cleanliness. He does not wish to bathe in dirty water. So the thing to do is to
take him up river, where the water is fresh and clean, and wash him
there.”
They followed his instructions, and the royal
horse was pleased to bathe in the new place.
The minister returned to the king and told
what had happened. Then he said, “You were correct your majesty, this fine
horse was indeed of such high quality that he would not let himself sink into
dirtiness!”
The king was amazed that his minister seemed
to be able to read the mind of a horse. So he rewarded him appropriately.
The moral is: Even animals value cleanliness.
COMPREHENSIVE
PALI COURSE
LESSON 12
Declension of Neuter words
ending in ‘i’and ’ī’
(a)
i – ending
Vibhati
Ekavacana
Bahuvacana
1. Paṭhamā
i i,
īni
2.
Dutiyā
iṁ i, īni
3.
Tatiyā
inā
ībhi, īhi
4.
Catutthī
ino, issa
īnaṁ
5.
Pañcami
inā, ismā, imhā ībhi,
īhi
6. Chaṭṭhi
ino,issa
īnaṁ
7.
Sattamī
ismiṁ,imhi,
isu,
īsu
8.
Ālapana
i, ī, īno
For example: Akkhi = Eye
Vibhati
Ekavacana
Bahuvacana
1. Paṭhamā Akkhi Ahhki,
Ahhkīni
2. Dutiyā
Ahhkiṁ Ahhki,
Ahhkīni
3.
Tatiyā
Ahhkinā Ahhkībhi,
Ahhkīhi
4. Catutthī Ahhkino, Ahhkissa Ahhkīnaṁ
5.
Pañcami
Ahhkinā, Ahhkismā,
Ahhkimhā Ahhkībhi, Ahhkīhi
6. Chaṭṭhi Ahhkino,
Ahhkissa Ahhk īnaṁ
7.
Sattamī
Ahhkismiṁ, Ahhkimhi, Ahhkisu, Ahhkīsu
8.
Ālapana
Ahhki, Ahhkī,
Ahhkīno
Similarly declined are:
Vāri
= water Sappi =
ghee Aṭṭhi = bone
Acci = flame Dadhi = curd Satti
= thigh
(b)
ī – ending
Vibhati
Ekavacana
Bahuvacana
1. Paṭhamā
ī ī,
īni
2. Dutiyā
iṁ ī, īni
3.
Tatiyā
inā
ībhi, īhi
4.
Catutthī
ino, issa
īnaṁ
5.
Pañcami
inā, ismā, imhā ībhi,
īhi
6. Chaṭṭhi
ino,issa
īnaṁ
7.
Sattamī ini,
ismiṁ, imhi,
isu, īsu
8. Ālapana
ī ī, īni
For
example: Daṇḍī
Vibhati
Ekavacana
Bahuvacana
1. Paṭhamā Daṇḍī Daṇḍī, Daṇḍīni
2.
Dutiyā
Daṇḍiṁ Daṇḍī, Daṇḍīni
3.
Tatiyā
Daṇḍinā Daṇḍī, Daṇḍbhi, Daṇḍīhi
4. Catutthī
Daṇḍino, Daṇḍissa Daṇḍīnaṁ
5.
Pañcami
Daṇḍinā, Daṇḍismā,
Daṇḍimhā Daṇḍībhi,
Daṇḍīhi
6. Chaṭṭhi
Daṇḍino,
Daṇḍissa Daṇḍīnaṁ
7.
Sattamī Daṇḍini, Daṇḍismiṁ,
Daṇḍimhi,
Daṇḍisu, Daṇḍīsu
8. Ālapana
Daṇḍī Daṇḍī, Daṇḍīni
Similarly declined are:
Sukhakārī = giver of
happiness
Sukhakāmi = well-wisher
Pāpi = evil one
Sighayāyi = that which moves quickly
Pāni = living being
ñāṇī = one endowed with
with knowledge
Vāsī
= dweller
Pakkhī = bird, winged one
Inī = one with debt
Leṇnvāsī = cave-dweller
Rogī = ailing one, sick
Kuṇi = crooked-handed one
Vocabulary:
Āma = yes
Na = no
Payojanaṁ = need, useful
Mā = don’t
Vayogata = in old age
Saṭho = crooked