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The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed.
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The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed.
Hunger
is the worst kind of illness said the Buddha so Letβs convert all our
homes to show the Path for All Societies to Attain NIBBANA
Buddhaβs words have Power
Awakened One Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
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Major Differences
Problems we face today
the many problems we face today, some are natural calamities and must
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Do Meditative Mindful Swimming.
Letβs convert all our homes to show the Path for All Societies to Attain NIBBANA
Buddhaβs words have Power
Awakened One the Buddhaβs Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
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1
The Story of Five Hundred Bhikkhus
Verse
170: If a man looks at the world (i.e., the five khandhas) in the same
way as one looks at a bubble or a mirage, the King of Death will not
find him.
evam jokam avekkhantam: one who looks
at the world in the same way, i.e., looks at the world as being
impermanent as a bubble and as non-material as a mirage.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (170) of this book, with reference to five hundred bhikkhus.
On
one occasion, five hundred bhikkhus, after taking a subject of
meditation from the Buddha, went into the forest to practise meditation.
But they made very little progress; so they returned to the Buddha to
ask for a more suitable subject of meditation. On their way to the
Buddha, seeing a mirage they meditated on it. As soon as they entered
the compound of the monastery, a storm broke out; as big drops of rain
fell, bubbles were formed on the ground and soon disappeared. Seeing
those bubbles, the bhikkhus reflected βThis body of ours is perishable
like the bubblesβ, and perceived the impermanent nature of the
aggregates (khandhas).
The Buddha saw them from his perfumed chamber and sent forth the radiance and appeared in their vision. Continue reading β
The Story of King Suddhodana
Anjali
Verse
168: Do not neglect the duty of going on alms-round; observe proper
practice (in going on alms-round). One who observes proper practice
lives happily both in this world and in the next.
Verse
169: Observe proper practice (in going on alms-round); do not observe
improper practice. One who observes proper practice lives happily both
in this world and in the next.
dhammam
sucaritam: proper practice. The Commentary says that here proper
practice means stopping for alms-food at one house after another in the
course of the alms-round except where it is not proper to go (such as a
courtesanβs house).
na nam duccaritam: improper practice. Here it means not observing the above rules.
The Story of King Suddhodana
While
residing at the Nigrodharama monastery, the Buddha uttered Verses (168)
and (169) of this book, with reference to King Suddhodana, father of
Gotama Buddha. Continue reading β
Anxiety, heartbreak, and tenderness
Anxiety,
heartbreak, and tenderness mark the in-between state. Itβs the kind of
place we usually want to avoid. The challenge is to stay in the middle
rather than buy into struggle and complaint. The challenge is to let it
soften us rather than make us more rigid and afraid. Becoming intimate
with the queasy feeling of being in the middle of nowhere only makes our
hearts more tender. When we are brave enough to stay in the middle,
compassion arises spontaneously. By not knowing, not hoping to know, and
not acting like we know whatβs happening, we begin to access our inner
strength. ~ Pema ChΓΆdron
The Story of a Young Bhikkhu
Young Bhikkhu
Verse
167: Do not follow ignoble ways, do not live in negligence, do not
embrace wrong views, do not be the one to prolong samsara (lit., the
world).
The Story of a Young Bhikkhu
While residing at the Jetavana monastery, the Buddha uttered Verse (167) of this book, with reference to a young bhikkhu.
Once,
a young bhikkhu accompanied an older bhikkhu to the house of Visakha.
After taking rice gruel, the elder bhikkhu left for another place,
leaving the young bhikkhu behind at the house of Visakha. The
granddaughter of Visakha was filtering some water for the young bhikkhu,
and when she saw her own reflection in the big water pot she smiled.
Seeing her thus smiling, the young bhikkhu looked at her and he also
smiled. When she saw the young bhikkhu looking at her and smiling at
her, she lost her temper, and cried out angrily, βYou, a shaven head!
Why are you smiling at me ?β The young bhikkhu reported, βYou are a
shaven head yourself; your mother and your father are also shaven
heads!β Thus, they quarrelled, and the young girl went weeping to her
grandmother. Visakha came and said to the young bhikkhu, βPlease do not
get angry with my grand daughter. But, a bhikkhu does have his hair
shaved, his finger nails and toe nails cut, and putting on a robe which
is made up of cut pieces, he goes on alms-round with a bowl which is
rimless. What this young girl said was, in a way, quite right, is it
not?β The young bhikkhu replied. βIt is true but why should she abuse me
on that account ?β At this point, the elder bhikkhu returned; but both
Visakha and the old bhikkhu failed to appease the young bhikkhu and the
young girl.
Soon after this, the Buddha arrived and
learned about the quarrel. The Buddha knew that time was ripe for the
young bhikkhu to attain Sotapatti Fruition. Then, in order to make the
young bhikkhu more responsive to his words, he seemingly sided with him
and said to Visakha, βVisakha, what reason is there for your grand
daughter to address my son as a shaven head just because he has his head
shaven? After all, he had his head shaven to enter my Order, didnβt
he?β Continue reading β
How you perceive the situation
Nothing
is intrinsically or ultimately bad. Any situation that arises is only
relatively good or bad based on many factors, including β most
significantly β how you perceive the situation and how you respond to
it. ~ 17th Karmapa
Ananda at Wat Kiryvongsa Bopharam
The Story of Thera Attadattha
Anjali
Verse
166: For the sake of anotherβs benefit, however great it may be, do not
neglect oneβs own (moral) benefit. Clearly perceiving oneβs own benefit
one should make every effort to attain it.
Attadattham: oneβs own benefit. According to the Commentary, in this
context, oneβs own benefit means Magga, Phala and Nibbana. (N.B. The
above was uttered by the Buddha in connection with Insight Meditation.)
The Story of Thera Attadattha
While residing at the Jetavana monastery, the Buddha uttered Verse (166) of this book, with reference to Thera Attadattha.
When
the Buddha declared that he would realize parinibbana in four monthsβ
time, many puthujjana bhikkhus* were apprehensive and did not know what
to do; so they kept close to the Buddha. Attadattha, however, did not go
to the Buddha and, having resolved to attain arahatship during the
lifetime of the Buddha, was striving hard in the meditation practice.
Other bhikkhus, not understanding him, took him to the Buddha and said,
βVenerable Sir, this bhikkhu does not seem to love and revere you as we
do; he only keeps to himself.β The thera then explained to them that he
was striving hard to attain arahatship before the Buddha realized
parinibbana and that was the only reason why he had not come to the
Buddha. Continue reading β
We should not say bad things about anyone
We
should not say bad things about anyone, whether or not they are
bodhisattvas. It is not the same thing, however, if we know that
pointing out someoneβs mistakes will help them to change. Generally
speaking, since it is not easy to change another person, we should avoid
criticism. Other people do not like to hear it and, further, laying out
their faults will create problems and troubles for us. We who are
supposed to be practicing the dharma should be trying to do whatever
brings happiness to ourselves and others. Since faultfinding does not
bring any benefit, we should carefully avoid it.
If
we really want to help someone, perhaps we can say something once in a
pleasant way so that the person can readily understand, βOh yes, this is
something I need to change.β However, it is better not to repeat our
comments, because if we keep mentioning faults, not only will it not
truly help, it will disturb others to no good effect. Therefore not
mentioning the faults of others is the practice of bodhisattvas. ~ 17th
Karmapa
The Story of Culakala Upasaka
Verse
165: By oneself indeed is evil done and by oneself is one defiled; by
oneself is evil not done and by oneself is one purified. Purity and
impurity depend entirely on oneself; no one can purify another.
The Story of Culakala Upasaka
While
residing at the Jetavana monastery, the Buddha uttered Verse (165) of
this book, with reference to Culakala, a lay disciple.
Culakala,
a lay disciple, observed the Uposatha precepts on a certain sabbath day
and spent the night at the Jetavana monastery, listening to religious
discourses all through the night. Early in the morning, as he was
washing his face at the pond near the monastery, some thieves dropped a
bundle near him. The owners seeing him with the stolen property took him
for a thief and beat him hard. Fortunately some slave girls who had
come to fetch water testified that they knew him and that he was not the
thief. So Culakala was let off.
When the Buddha was
told about it, he said to Culakala, βYou have been let off not only
because the slave girls said that you were not the thief but also
because you did not steal and was therefore innocent. Those who do evil
go to niraya, but those who do good are reborn in the deva worlds or
else realize Nibbana.β Continue reading β
Be
different. Be original. Nobody will remember a specific flower in a
garden filled with thousands of the same yellow flower, but they will
remember the one that managed to change its color to purple. β Suzy
Kassem
The Story of Thera Kala
Verse 164: The foolish man who, on account of his wrong views,
scorns the teaching of homage-worthy Noble Ones (Ariyas) who live
according to the Dhamma is like the bamboo which bears fruit for its own
destruction.
The Story of Thera Kala
While residing at the Jetavana monastery, the Buddha uttered Verse (164) of this book, with reference to Thera Kala.
Once in Savatthi, an elderly woman was looking after a Thera named
Kala, like her own son. One day hearing from her neighbours about the
virtues of the Buddha, she wished very much to go to the Jetavana
monastery and listen to the discourses given by the Buddha. So she told
Thera Kala about her wishes; but the thera advised her against it. Three
times she spoke to him about her wishes but he always dissuaded her.
But one day, in spite of his dissuasion, the lady decided to go. After
asking her daughter to look to the needs of Thera Kala she left the
house. When Thera Kala came on his usual round of alms-food, he learned
that the lady of the house had left for the Jetavana monastery. Then he
reflected, βIt is quite possible that the lady of this house is losing
her faith in me.β So, he made haste and quickly followed her to the
monastery. There, he found her listening to the discourse being given by
the Buddha. He approached the Buddha respectfully, and said, βVenerable
Sir! This woman is very dull; she will not be able to understand the
sublime Dhamma; please teach her only about charity (dana) and morality
(sila).β
Kala was talking out of spite and with an ulterior motive. So he said to
Thera Kala, βBhikkhu! Because you are foolish and because of your wrong
view, you scorn my Teaching. You yourself are your own ruin; in fact,
you are only trying to destroy yourself.β Continue reading β
Growing your own food isn’t rocket science. “Growing food is very
simple,” says Kathleen Frith, managing director of the Center for Health
and the Global Environment (CHGE) at Harvard Medical School. “It takes a
little time, but things like tomatoes, lettuce, peppers β basic kitchen
crops β are very forgiving.
Cauliflower, broccoli, cabbage, and other cole crops will grow very
well in containers. These are actually among the easiest of all
vegetables to grow in post although you should try to avoid planting a
lot of different types in one container. Choose a container for each
cole crop so that they will thrive.
18, 2022The pieces of the hydroponic garden slide easily together and
then all you need to do is plug it in and add some water to the basin.
Then you take your little pods and stick them into the containers. The
grow lights go on for about 16 hours a day (but don’t worry, they won’t
make your electric bill skyrocketβI’ve barely seen a change).
said, there are a handful of vegetables that you can start in
containers and transplant if necessary. This list includes potatoes,
chard, lettuce, cherry and bush tomatoes, peppers, eggplants, summer
squash, Asian greens, pole beans, and herbs. 4-5β³: chives, lettuce,
radishes, other salad greens, basil, coriander.
Make a Map. Next you’ll need to map out your garden. Seed packets often
include spacing in terms of traditional, farm-based row cropping, so
using a plant spacing chart can help determine how much space you need
to leave between your seeds for ideal garden growing. Creating a
calendar and to-do list for your garden β with tasks such as …
17, 2020Many fruits and vegetables can be frozen while some should be
canned. Pickling is another option, as is making your own jams and
jellies. Many herbs can be dried and stored in spice jars. Freezing is
another option and you might have better luck with that method.
lettuce/winter purslane. Miners’ lettuce ( Claytonia perfoliata) is so
easy to grow it has naturalised in some areas of the UK. It provides a
steady salad crop from October until March, and tastes similar to
spinach. Find out how to grow winter salad. 8.
growing your own food, even if you just start with a few crops, you are
contributing to a healthier you and a healthier planet. To learn about
10 vegetables that you can grow all year round …
7, 2022Gardening might sound like a hobby that comes with a whole host
of expensive kit, but you really don’t need much to start growing some
food. If you’re growing indoors, you’ll really just need some
appropriate pots, seeds and good quality soil, but that really is about
it. If you’re growing outside then you might want to invest in a
watering can …
3: Decide Where You Want To Live. Your goals in Step 2 will help decide
what size of a property you’ll need. If you plan to have a full-time or
part-time job still and just do homesteading as a hobby, then you can
probably get by in an urban or semi-rural environment.
to try the raw vegan diet? Here’s a simple raw vegan meal plan to help
you get started. Remember: A true raw diet involves no heating or
cooking your meals …
like 
vegan 
vegetables 
& fruits 
in pots to live like free birds 
for …β Children with higher intakes of vegetable proteins start puberty 7
months later than average, and children eating more animal protein start
…
Without acquisitiveness or envy, they remain unobtrusive; they have no disdain or insult for anyone.
-Purabheda Sutta
The Buddha on The Eight Worldly Winds:
βPraise and blame, recognition and disregard, gain and loss, pleasure
and sorrow come and go like the wind. Rest like a giant tree in the
midst of them all.β
Fear is born from arming oneself.
Just see how mwny people fight!
Iβll tell you about the dreadful fear
that caused me to shake all over:
β The Buddha
Attadanda Sutta
There is no fear for
someone who is awake, whose mind is uncontaminated by craving, and is
unperplexed, and who has given up vice and virtue
Though you may live a hundred years unethical and unintegrated, better is one single day lived ethically and absorbed
(in higher meditative states.-the Buddha
For long-term benefit and happiness
Train yourself: βEven though I may be afflicted in body, my mind will be unafflicted.β That is how you should train yourself.β
A well-instructed disciple has regard for noble ones and is
well-versed and disciplined in their Dhamma; has regard for men of
integrity and is well-versed and disciplined in their Dhamma β his form
changes and alters, but he does not fall into sorrow, lamentation, pain,
distress, or despair over its change and alteration.β
To Two brahmans -120 years old β
Do meritorious deeds that bring bliss.
Make merit while alive.
When the world is on fire with aging and death, one should salvage [future wealth] by giving:β
βMoral conduct serves one well till old age. Sradda if well-established, serves one well.
Knowledge is a precious treasure for man.
The merit of good actions is difficult for thieves to take away.β
A person abandons what he construes as mine. β Buddha
As a water bead on a lotus leaf does not adhere, so the sage does not adhere. β Buddha
A wise man is not deluded by what is perceived. β Buddha
Try and stick to right livelihood, right effort, right mindfulness, right concentration, as aging is stressful. β Buddha
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Buddhaβs words have Power
A wise personβs mindfulness
holds them poised in constant equanimity where arrogance is impossible;
they make no comparison with the rest of the world as βsuperiorβ,
βinferiorβ or βequalβ.
-Purabheda Sutta
Maturity is learning to
walk away from people and situations that threaten your peace of mind,
self-respect, values, morals, or self worth.
Forgive others. Not because they deserve forgiveness, because you deserve peace.
There are three solutions to every problem:accept it, change it, or leave it.
If you canβt accept it, change it. If you canβt change it, leave it.
If we do not include a broader awareness in our practice of mindfulness, there can be a sense of separation from the
world. Becoming more aware of those around us and our impact on others is essential on the path
The Tipitaka β The Pali Canon 1
This is the collection of Pali language texts, which form the doctrinal foundation of Theravada Buddhism.
The Tipitaka and the
post-canonical Pali texts, ie. the Commentaries and Chronicles, make up
the complete body of classical Therevada texts.
Vinaya Pitaka β The rules of conduct governing the daily affairs within the Sangha, for both monks and nuns.
Sutta Pitaka β The discourses attributed to the Buddha and a few of his closest disciples.
Abhidhamma Pitaka β The doctrines reworked and reorganised into an investigation of mind and matter.
The Pali Canon, or the Tipitaka, consists of the collection of three Pitakas:
The Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka,
Although traditionally attributed to the Buddha, the Abhidhamma Pitaka
is generally accepted to be the work of later scholar monks who
re-organised and tabulated His teachings into this set of 7 books
The Sutta Pitaka
1. The Digha Nikaya -Collection of Long Discourses :
contains 34 suttas, some very lengthy, presenting a vivid picture of the
different aspects of life and thought at the Buddhaβs time.
2.The Majjhima Nikaya β Collection of the Middle Length Sayings :
Contains 152 suttas and present teachings with profound similies and
examples.
3. The Samyutta Nikaya β Collection of Kindred Discourses : This has 2,941 suttas, grouped into five parts, or vaggas.
4. The Anguttara Nikaya β Collection of the Gradual Sayings:
Contains as many as 2,38 small suttas arranged according to the number of topics discussed, from one to eleven.
The Vinaya Pitaka
1. Parajka Pali β Major Offenses : The rues of discipline concerning 49 major and minor offences and the penalties.
2. Pacittiya Pali β Major Offences : Deals with the remaining 178 sets of rules for Bhikkhus and Bhikkhunis.
3. Mahavagga Pali β Greater Section : This contains an accountof the
period following the Buddhaβs Awakening, His sermons to the first five
monks and some of His great disciples joined the Sangha and attained
Awakening. Also rules of
conduct and etiquette for Sangha.
4. Culavagga Pali β Lesser Section : More rules and proceedures for institutional acts and functions.