1. Who is your protector?

    Comment

    sparkling tulips gif animation

    by 17th Karmapa

    We tend to think of the Buddha as someone with great powers – a kind of Superman with superpowers who will come to protect us and save us when something terrible happens. But who is the real superhero? You are. Superman is not the Buddha. You are. Who is your protector? You are. What is your greatest power? It is the power of your noble motivations. Karmic cause and effect teaches us that each one of us is a person with tremendous power to change the world. Therefore, you should value yourself and trust in your own abilities. This is a key point in order to be able to take up great responsibilities, through your noble aims and intentions.

    For this reason, we should not always be expecting something outside ourselves to intervene, as if we were entreating the buddhas and bodhisattvas, “Please bless me so that good things happen to me.” We make continual requests to the teacher or lama to grant us their blessings. But sometimes the lama’s battery is finished! So many people want to recharge from the lama that even the biggest battery can run down. There are also people who did something good in the past and now expect something good to be done to them.

    I think it is very important not just to wait for the external buddhas and teachers. We also need to understand that we have an inner Buddha or an inner teacher. That means we need to be the ones who make the effort. We need to create the opportunities, or produce the good energy, without always waiting for someone to arrive and intervene from the outside. I think it is very important to produce this by yourself, because, actually, you are the Buddha. Not such an effective buddha, perhaps, but… a buddha, a small Buddha. Our Buddha is like a child, not yet grown up enough to do more, so we need to nurture our inner Buddha, our child Buddha.

  2. The Story of Theri Uppalavanna

    Comment

    Theri Uppalavanna and Nanda

    Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.

    The Story of Theri Uppalavanna

    While residing at the Jetavana monastery, the Buddha uttered Verse (69) of this book, with reference to Theri Uppalavanna.

    Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called “Uppalavanna”, the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a bhikkhuni, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.

    Some time later, she moved to the ‘Dark Forest’ (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, “You fool! Do no harm, do not molest.” But he would not be stopped. After satisfying himself, he left her. As soon as he stepped on the ground, the earth opened wide and he was swallowed up.

    Hearing about this, the Buddha spoke in verse as follows:
    Verse 69: As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.

    At the end of the discourse, many attained Sotapatti Fruition.

    The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.

    Dhammapada Verse 69
    Uppalavannattheri Vatthu

    Madhumva mannati balo
    yava papam na paccati
    yada ca paccati papam
    atha dukkham nigacchati.

    Source: Tipitaka

  3. Inner freedom is key

    Comment

    Buddha teaching

    by 17th Karmapa

    Freedom does not start from the outside. Although external conditions have a part to play, that is not where freedom originates. This might sound backward, but authentic freedom arises initially from inner conditions. Its deepest roots are within us.

    Most often when we speak of freedom, what we actually have in mind are freedom’s outer manifestations. This may be the gravest error we make in our understanding of freedom. If we think we will achieve freedom when we can exercise complete control over our immediate environment, we overlook the single most important determinant of authentic freedom: our own minds.

    Our mind has unlimited potential. It is not bound to any one position or viewpoint. What we think or feel — our mental state — is not simply determined by outer circumstances. Because of this, no matter how challenging our external conditions might be, we can experience freedom if we cultivate the inner resources that allow us to feel free. The basis for establishing authentic freedom is within us.

    If you can access a sense of inner freedom no matter what is going on around you, you are experiencing freedom. As important as outer liberties are, freedom does not consist solely in enjoying physical or verbal liberty, such as freedom of movement or freedom of speech. We may have the liberty to do and say as we wish and yet still be deeply unfree mentally or emotionally. This is why inner freedom is key. When we have freed our minds and hearts from within, our happiness no longer depends on making the rest of the world serve our self-centered goals. Not only that, we gain freedom to work to change the external conditions that have the potential to limit or obstruct our freedom from outside, and we also have what we need to be able to work for the freedom of others.

    What are we looking for when we seek freedom? Maybe at the bottom of it all, the freedom we seek is the experience of genuine happiness. Since this is an inner experience, external things cannot be the measure of our happiness or our freedom. We will come back in a moment to the question of what we mean by happiness and how it enables us to experience freedom, but I think if we examine our own experiences, we can see that whether we call it freedom or not, if we feel free, we feel happy, and if we feel happy, we also feel free. The state of mind and the feeling we seek can be called freedom, or it can be called happiness. But whatever name we give it, if we want to experience happiness or freedom, we must cultivate the inner conditions that give rise to those states.

  4. Open-minded

    Comment

    My own way of thinking is that when we are meeting with angry or stubborn people, we should bring even greater understanding to bear. The more closed-minded or hardheaded someone seems, the more reason there is for us to be open-minded and gentle when interacting with them. We can recognize how difficult and painful it is to live with anger or narrow views, and this allows us to feel compassion for them. ~ 17th Karmapa

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  5. Serving the common interest

    Comment

    Try to serve the common interest. Whatever happens, think about what is best for the group rather than acting for yourself alone. The benefit of many is more important than that of each individual. If you cannot tell the difference, there is no way you can serve the public. What’s more, your own interests will be ill served. ~ 17th Karmapa

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  6. The Story of Sumana, the Florist

    Comment

    pink lotus fower animationVerse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.

    The Story of Sumana, the Florist

    While residing at the Jetavana monastery, the Buddha uttered Verse (68) of this book, with reference to Sumana the florist.

    A florist, named Sumana, had to supply King Bimbisara of Rajagaha with jasmin flowers every morning. One day, as he was going to the king’s palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many bhikkhus. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (Piti).

    The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.

    At the Jetavana monastery, the Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha. After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.

    That night, at the end of the usual discourse, the Buddha spoke in verse as follows:

    Verse 68: That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.

    Dhammapada Verse 68
    Sumanamalakara Vatthu

    Tanca kammam katam sadhu
    yam katva nanutappati
    yassa patito sumano
    vipikam patisevati.

    Source: Tipitaka

  7. You should respect each other and refrain from disputes

    Comment

    You should respect each other and refrain from disputes; you should not, like water and oil, repel each other, but should, like milk and water, mingle together. ~Buddha

    Ananda

  8. The Story of a Farmer

    Comment

    Buddha statue

    Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.

    The Story of a Farmer

    While residing at the Jetavana monastery, the Buddha uttered Verse (67) of this book, with reference to a farmer who handled poison.

    One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing one thousand in cash, having dropped from one of the thieves, was left behind unnoticed.

    Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotapatti Fruition on that very day. So, the Buddha went there, accompinied by the Venerable Ananda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ananda, “Ananda, look at that very poisonous snake,” and Ananda replied, “Venerable Sir, yes, it is, indeed, a very poisonous snake!” Then, both the Buddha and the Venerable Ananda continued their way.

    The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the picket and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, “Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!” When the king’s men heard the above dialogue between the Buddha and the Venerable Ananda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, “If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed.” To him, the Buddha replied, “A wise man should not do anything that he would repent after doing it.”

    Then the Buddha spoke in verse as follows:

    Verse 67: That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.

    At the end of the discourse, the farmer attained Sotapatti Fruition.

     

    Dhammapada Verse 67
    Kassaka Vatthu

    Na tam kammam katam sadhu
    yam katva anutappati
    yassa assumukho rodam
    vipakam patisevati.

    Source: Tipitaka

  9. The Story of Suppabuddha, the Leper

    Comment

    reclining Buddha

    Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.

    The Story of Suppabuddha, the Leper

    While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.

    Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper’s faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, “You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them.” To this, Suppabuddha replied. “I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).

    Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.

    When the news of Suppabuddha’s death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.

    Then the Buddha spoke in verse as follows:

    Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.

    Dhammapada Verse 66
    Suppabuddhakutthi Vatthu

    Caranti bala dummedha
    amitteneva attana
    karonta papakam kammam
    yam hoti katukapphalam.

    Source: Tipitaka

  10. We have to learn to live in harmony and peace

    Comment

    Because we all share this planet earth, we have to learn to live in harmony and peace with each other and with nature. This is not just a dream, but a necessity. ― Dalai Lama

    Buddha meditation

  11. When we discover this

    Comment

    We must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love. There is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies. ~ Martin Luther King, Jr.

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  12. Forgiveness is the most powerful thing

    Comment

    Forgiveness is the most powerful thing that you can do for your physiology and your spirituality. Yet, it remains one of the least attractive things to us, largely because our egos rule so unequivocally. To forgive is somehow associated with saying that it is all right, that we accept the evil deed. But this is not forgiveness. Forgiveness means that you fill yourself with love and you radiate that love outward and refuse to hang onto the venom or hatred that was engendered by the behaviors that caused the wounds. ~ Wayne Dyer

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  13. Until the mud settles

    Comment

    Who can wait quietly until the mud settles? Who can remain still until the moment of action? ~ Lao Tzu

    rain-drop-on-leave

     

  14. If you realize that you have enough

    Comment

    Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power. If you realize that you have enough, you are truly rich. ~ Tao Te Ching

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  15. When you truly feel this equal love for all

    Comment

    When you truly feel this equal love for all, when your heart has expanded so much that it embraces the whole of creation, you will certainly not feel like giving up this or that. You will simply drop off from secular life as a ripe fruit drops from the branch of a tree. You will feel that the whole world is your home. ~ Ramana Maharshi

    Ananda Sophia Kuneary and Dawin

  16. Deep in the heart

    Comment

    In dwelling, be close to the land. In meditation, go deep in the heart. ~ Lao Tzu

    Meditating Buddha

     

  17. The effort to overcome laziness and merit

    Comment

    Proper effort is not the effort to make something particular happen. It is the effort to be aware and awake each moment, the effort to overcome laziness and merit, the effort to make each activity of our day meditation. ~Ajahn Chah

    Sophia and Ananda

  18. Moonlight of wisdom

    Comment

    How bright and transparent the moonlight of wisdom. ~ Hakuin

    nature

  19. Pure and simple like that of a child

    Comment

    If my heart can become pure and simple like that of a child, I think there probably can be no greater happiness than this. ~ Kitaro Nishida

    little monk Ananda

  20. The Story of Thirty Bhikkhus from Paveyyaka

    Comment

    Sleeping Buddha

    Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

    The Story of Thirty Bhikkhus from Paveyyaka

    While residing at the Jetavana monastery, the Buddha uttered Verse (65) of this book, with reference to thirty bhikkhus from Paveyyaka.

    Thirty youths from Paveyyaka were, on one occasion, enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha on the way. As the Buddha delivered them a discourse the youths attained Sotapatti Fruition, and all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahatship.

    When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them in verse, as follows:

    Verse 65: An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

    Dhammapada Verse 65
    Timsapaveyyakabhikkhu Vatthu

    Muhuttamapi ce vinnu
    panditam payirupasati
    khippam dhammam vijanati
    jivha suparasam yatha.

    Source: Tipitaka

Khmer Tipitaka 1 – 110

Khmer Tipitaka 1 – 110

The Tipitaka or Pali canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism. The three divisions of the Tipitaka are: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka. ព្រះត្រៃបិដក ប្រែថា កញ្រ្ចែង ឬ ល្អី​ ៣ សម្រាប់ដាក់ផ្ទុកពាក្យពេចន៍នៃព្រះសម្មាសម្ពុទ្ធ

Listen to Khmer literature and Dhamma talk by His Holiness Jotannano Chuon Nath, Supreme Patriarch of Cambodia Buddhism.

Jendhamuni

As a solid rock is not shaken by the wind, so the wise are not shaken by blame and praise. As a deep lake is clear and calm, so the wise become tranquil after they listened to the truth... Good people walk on regardless of what happens to them. Good people do not babble on about their desires. Whether touched by happiness or by sorrow, the wise never appear elated or depressed… ~The Dhammapada

Should anyone wish to ridicule me and make me an object of jest and scorn why should I possibly care if I have dedicated myself to others?

Let them do as they wish with me so long as it does not harm them. May no one who encounters me ever have an insignificant contact.

Regardless whether those whom I meet respond towards me with anger or faith, may the mere fact of our meeting contribute to the fulfilment of their wishes.

May the slander, harm and all forms of abuse that anyone should direct towards me act as a cause of their enlightenment.

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