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07/28/12
28 07 2012 SATURDAY LESSON 681 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā F. Navasivathika Pabba F. Section on the nine charnel grounds F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு Dhammapada Verses 273, 274, 275 and 276 Pancasatabhikkhu Vatthu-Verse 273. The Eight-fold Path Is Best-Verse 274. The Only Path To Purity-Verse 275. The Path To End Suffering-Verse 276. Buddhas Only Shows The Way
Filed under: General
Posted by: site admin @ 7:20 am
28 07 2012 SATURDAY LESSON 681 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
Dhammapada Verses 273, 274, 275 and 276 Pancasatabhikkhu Vatthu-Verse 273. The Eight-fold Path Is Best-Verse 274. The Only Path To Purity-Verse 275. The Path To End Suffering-Verse 276. Buddhas Only Shows The Way

When the traditional touchables full of hatred, venomous, and angry on
untouchables, try to harass them, it means that the untouchables are
treading the right path and the touchables were always on the wrong path. People pursuing wrong path always fail. Some Views Papers and Media with ulterior idea are supporting and glorifying such touchables. They should stop this in the interest of peace of the Nation.

Three Ambedkar statues vandalised in UP


HindustanTimes

Sat,28 Jul 2012
Two days after a statue of former Uttar Pradesh chief minister Mayawati
was vandalised in Lucknow, three statues of Dalit icon BR Ambedkar were
damaged in Azamgarh district, police said on Saturday.


Broken pieces of a statue were found in the morning in a field at Katat-Chakkatat

village in Azamgarh, some 270 km from Lucknow, police said.

Two other Ambedkar statues were vandalised and thrown in the fields
of the Nayi Palia and Jiyasath villages, said Superintendent of Police
(SP) Mirza Manzar Beg.

Angry villagers and Bahujan Samaj Party (BSP) workers took to the
streets and blocked a state highway for over four hours, protesting
against the incidents.

Heavy police reinforcements were rushed to the spot and new statues of Ambedkar were installed, police said.

ALL ABOUT AWAKEN ONES WITH AWARENESS USA
TEXAS
Wat Buddhavas Buddhist temple in Houston, Texas
    •    Chua Buu Mon, Port Arthur
    •    Chua Linh-Son Buddhist Temple, Austin
    •    Maria Kannon Zen Center, Dallas
    •    Wat Buddhavas of Houston, Houston
    •    Wat Buddhananachat of Austin, Del Valle

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.


Note: infobubbles on all Pali words


Pāḷi


Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English


Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas



Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(4)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.

 (4)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
தமிழ்

F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித  எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,நரம்புகளால்  ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற  நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(5)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.

 (5)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித  எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்  இல்லாமல்,நரம்புகளால்  ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



Verse 273. The Eight-fold Path Is Best

Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.

Explanation: Off all paths, the eight-fold path is the greatest.
Of the truths, the greatest are the four noble truths. Detachment
is the greatest of all states. And, of all those who are two-footed
ones, one who possesses eyes. The Buddha is the greatest.

Verse 274. The Only Path To Purity

This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.

Explanation: This is the path. There is no other for the achievement
of clarity of insight. You must follow this path to the total bewilderment
of mara.

Verse 275. The Path To End Suffering

Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.

Explanation: If you follow this path, you will reach the termination
of suffering. This path has been revealed by me, after the extraction
of arrows.

Verse 276. Buddhas Only Shows The Way

Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.

Explanation: The effort must be made by yourself. The Buddhas
(the Teachers) only show the way and direct you.Those contemplative
meditators, who follow the path, fully and totally escape the snares
of death.


Dhammapada Verses 273, 274, 275 and 276
Pancasatabhikkhu Vatthu

Magganatthangiko1 settho
saccanam caturo pada2
virago settho dhammanam3
dvipadananca cakkhuma.

Eseva maggo natthanno
dassanassa visuddhiya
etanhi tumhe patipajjatha
marassetam pamohanam.

Etanhi tumhe patipanna
dukkhassantam karissatha
akkhato vo rnaya maggo
annaya sallakantanam.

Tumhehi kiccamatappam
akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana.

Verse 273: Of paths, the Path of Eight Constituents is the noblest; of
truths, the Four Noble Truths are the noblest; of the dhammas, the absence of
craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing
Buddha is the noblest.

Verse 274: This is the only Path, and there is none other for the purity of
vision. Follow this Path; it will bewilder Mara.

Verse 275: Following this Path, you will make an end of dukkha. Having myself
known the Path which can lead to the removal of the thorns of moral defilements,
I have shown you the Path.

Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas)
only can show the way. Those who practise the Tranquillity and Insight
Meditation are freed from the bond of Mara.

1. atthangiko: Ariya Atthangika Magga, or the Noble Path of Eight
Constituents. This is the Path pointed out by the Buddha for liberation from the
round of existences. The Eight Constituents are: right view, right thinking,
right speech, right action, right living, right effort, right mindfulness and
right concentration.

2. caturo pada: Cattari Ariyasaccani, or the Four Noble Truths. These are the
four Truths upon which the whole doctrine of the Buddha is based. They are: (a)
the Noble Truth of Dukkha; (b) the Noble Truth of the Cause of Dukkha, i.e.,
craving; (c) the Noble Truth of the Cessation of Dukkha; and (d) the Noble Truth
of the Path leading to the Cessation of Dukkha. (N.B. Dukkha, in this context,
means the five aggregates of attachment or Pancupadanakkhandha).

3. dhamma: both conditioned and unconditioned things.

The Story of Five Hundred Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (273) to
(276) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus, after accompanying the Buddha to a village, returned
to the Jetavana monastery. In the evening they talked about the trip, especially
the nature of the land, whether it was level or hilly, clayey or stony, etc. The
Buddha came to them in the midst of their conversation and said to them, “Bhikkhus,
the path you are talking about is external to you; a bhikkhu should only be
concerned with the path of the Noble Ones (ariyas) and strive to do what should
be done for the attainment of the Ariya Path (Magga) that leads to the
realization of the Perfect Peace (Nibbana).”

Then the Buddha spoke in verse as follows:

Verse 273: Of paths, the Path of Eight
Constituents is the noblest; of truths, the Four Noble Truths are the
noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the
noblest; of the two-legged beings, the All-Seeing Buddha is the
noblest.
 

Verse 274: This is the only Path, and there is
none other for the purity of vision. Follow this Path; it will
bewilder Mara.
 

Verse 275: Following this Path, you will make an
end of dukkha. Having myself known the Path which can lead to the
removal of the thorns of moral defilements, I have shown you the Path.
 

Verse 276: You yourselves should make the effort;
the Tathagatas (Buddhas) only can show the way. Those who practise the
Tranquillity and Insight Meditation are freed from the bond of Mara.

At the end of the discourse those five hundred bhikkhus attained arahatship.

Texas

Wat Buddhavas Buddhist temple in Houston, Texas

http://en.wikipedia.org/wiki/Wat_Buddhavas

Question book-new.svg
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Wat Buddhavas
WatBuddhavas.jpg
Information
Denomination Theravada
Founded April 5, 1982
Founder(s) Phra Promwachirayana
Teacher(s) Manasnit Klinkul, Suwajee Munjeen, Patthanan Apiwitkullatat
Director(s) Phrachan Kumchan
Abbot(s) Most Venerable Sunthorn (Ajahn Prachan Kamchan)
Reverend(s) Phra Ajahn Ken Kamalo
Address 6007 Spindle Dr., Houston, TX 77086-3930
Country United States
Website [1]

Dharma Wheel.svg Portal:Buddhism

Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.

Contents

    •    Chua Buu Mon, Port Arthur

http://en.wikipedia.org/wiki/Chua_Buu_Mon

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Chua Buu Mon
Chua buu mon exterior.jpg
The main shrine hall
Information
Denomination Theravada
Founded August 15, 1987
Abbot(s) Most Venerable Huyen Viet
Reverend(s) Rev. Bui Thanh Nhan (Thich Tri Quang), Bhante Kassapa Bhikkhu
Address 2701 Proctor Street, Port Arthur, TX 77640
Country United States
Website www.buumon.org/

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Chua Buu Mon is a Buddhist Temple located on Proctor Street in Port Arthur, Texas.

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    •    Chua Linh-Son Buddhist Temple, Austin

http://en.wikipedia.org/wiki/Chua_Linh-Son_Buddhist_Temple

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Chua Linh-Son
Chualinh-son.jpg
Information
Denomination Theravada
Founded 1998
Abbot(s) Venerable Thich Tri-Hue
Reverend(s) Thich Hue-Minh
Address 4604 Duval Rd., Austin, TX 78727
Country United States
Website [2]

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Chua Linh-Son is a Buddhist Temple, located on 4604 Duval Rd. Austin, Texas.

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    •    Maria Kannon Zen Center, Dallas

http://en.wikipedia.org/wiki/Maria_Kannon_Zen_Center

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Maria Kannon Zen Center
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Ruben Habito, guiding teacher
Information
Denomination Sanbo Kyodan
Founded 1991
Teacher(s) Ruben Habito
Valerie Pettys
Helen Cortes
Address 6532 Hunnicut Rd, Dallas, TX 75227
Country United States
Website http://www.mkzc.org/

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Maria Kannon Zen Center (MKZC) is a non-profit practice center in the Sanbo Kyodan tradition of Zen Buddhism, located in Dallas, Texas and founded in 1991 by the guiding teacher Ruben Habito (a Dharma heir of Yamada Koun).[1] MKZC derives its name by combining the names of the Virgin Mary of Christianity and Kannon bodhisattva of Buddhism. It is actually the name of a figurine revered in Japan during Christian persecution there.[2] Many of the MKZC members are individuals who consider themselves Christian, with Habito himself being a practicing Catholic and former Jesuit priest.[3] MKZC is listed with the American Zen Teachers Association.[1]

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    •    Wat Buddhavas of Houston, Houston

http://en.wikipedia.org/wiki/Wat_Buddhavas_of_Houston

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 This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2010)
Wat Buddhavas
WatBuddhavas.jpg
Information
Denomination Theravada
Founded April 5, 1982
Founder(s) Phra Promwachirayana
Teacher(s) Manasnit Klinkul, Suwajee Munjeen, Patthanan Apiwitkullatat
Director(s) Phrachan Kumchan
Abbot(s) Most Venerable Sunthorn (Ajahn Prachan Kamchan)
Reverend(s) Phra Ajahn Ken Kamalo
Address 6007 Spindle Dr., Houston, TX 77086-3930
Country United States
Website [1]

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Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.

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    •    Wat Buddhananachat of Austin, Del Valle

http://en.wikipedia.org/wiki/Wat_Buddhananachat_of_Austin

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Wat Buddhananachat
Watbuddhanachat.jpg
Information
Denomination Theravada
Founded April, 1986
Founder(s) Ven. Phramaha Thewa Pribueng
Teacher(s) Ven. Phra Somchay Mali
Director(s) Mr. Sydney Ouk (President/Treasurer)
Abbot(s) Most Ven. Phramaha Bancha Temprom
Reverend(s) Ven. Phra Raem Poonnongwaeng
Address 8105 Linden Rd., Del Valle, TX 78617
Country United States
Website [1]

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Wat Buddhananachat is a Buddhist Temple located about 20 miles southeast of Downtown, on Linden Rd. in Del Valle, Texas.

This Buddhist temple was established in April, 1986 (in corporated on
August 4, 1986) as a nonprofit organization to serve as a center for
religious and cultural activities for Theravadic Buddhist belonging to
different ethnic communities in central Texas.

Contents

THE STUPID MONKEYS


[24]

O

NCE upon a time a king gave a holiday to all the people
in one of his cities.


The king’s gardener thought to himself:
“All my friends are having a holiday in the city.
I could go into the city and enjoy myself with them
if I did not have to water the trees here in this garden.
I know what I will do. I will get the Monkeys to water
the young trees for me.” In those days,
a tribe of Monkeys lived in the king’s garden.


So the gardener went to the Chief of the Monkeys,
and said: “You are lucky Monkeys
to be living in the king’s garden.
You have a fine place to play in.
You have the best of food—nuts, fruit,
and the young shoots of trees to eat.
You have no work at all to do. You can play all day,
every day. To-day my friends are having a holiday in the city,
and I want to enjoy myself with them.
Will you water the young trees so that I can go away?”


“Oh, yes!” said the Chief of the Monkeys.
“We shall be glad to do that.”


[25] “Do not forget to water the trees when the sun goes down.
See they have plenty of water, but not too much,”
said the gardener. Then he showed them
where the watering-pots were kept, and went away.

[Illustration]

When the sun went down the Monkeys took the watering-pots,
and began to water the young trees.
“See that each tree has enough water,”
said the Chief of the Monkeys.


“How shall we know when each tree has enough?”
they asked. The Chief of the Monkeys had no good answer,
so
[26] he said: “Pull up each young tree
and look at the length of its roots.
Give a great deal of water to those with long roots,
but only a little to those trees that have short roots.”


Then those stupid Monkeys pulled up all the young trees
to see which trees had long roots and which had short roots.


When the gardener came back the next day,
the poor young trees were all dead.

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