1. The Story of Cundasukarika



    Verse 15: Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

    While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse (15) of this book, with reference to Cunda, the pork-butcher.

    Once, in a village not far away from the Veluvana monastery, there lived a very cruel and hard-hearted pork-butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in Niraya*. On the seventh day, the pork-butcher died and was reborn in Avici Niraya. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.

    In this connection, the Buddha spoke in verse as follows:

    Verse 15: Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

    *Niraya or Naraka: a place of continuous torment sometimes compared with hell; but it is different from hell because suffering in Niraya is not everlasting like suffering in hell. Avici Niraya is the most fearful of all Nirayas.

    Dhammapada Verse 15
    Cundasukarika Vatthu

    Idha socati pecca socati
    papakari ubhayattha socati
    so socati so vihannati
    disva kammakilitthamattano.

    Source: Tipitaka

  2. The Story of Thera Nanda

    Buddha and Nanda Thera

    Buddha and Nanda Thera

    Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (13) and (14) of this book, with reference to Thera Nanda, a cousin of the Buddha.

    Once the Buddha was residing at the Veluvana monastery in Rajagaha when his father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of Kapilavatthu. Accordingly, the Buddha made the journey in the company of twenty thousand arahats. On arrival at Kapilavatthu he related the Vessantara Jataka to the assembly of his relatives. On the second day, he entered the city, where by reciting the verse beginning with “Uttitthe Nappamajjeyya …” (i.e., One should arise and should not be unmindful …) he caused his father to be established in Sotapatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammam care sucaritam …” (i.e., One should practise the Dhamma…) and established the king in Sakadagami Fruition*. After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rahula’s mother.

    On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.

    Later, the Buddha moved into the monastery built by Anathapindika, at Jeta Park in Savatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyani, imploring him to return soon.

    Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, and the Buddha was also released from his promise to Nanda. All this had been foreseen by the Buddha right from the very beginning.

    Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.

    Then the Buddha spoke in verse as follows:

    Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    * Sakadagami Fruition: Sakadagami Phala, ‘fruit’ or ‘fruition’. This immediately follows Sakadagami Magga which is the second Magga or the second stage of Enlightenment attained by one who has practised Insight Meditation.

    Dhammapada Verses 13 and 14
    Nandatthera Vatthu

    Yatha agaram ducchannam
    vutthi samativijjhati
    evam abhavitam cittam
    rago samativijjhati.

    Yatha agaram suchannam
    vutthi na samativijjhati
    evam subhavitam cittam
    rago na samativijjhati.

    Source: Tipitaka



  3. The Story of Thera Sariputta



    Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

    Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

    1. asare: lit., essenceless; according to the Commentary, wrong view, i.e., untruth.

    2. sare: lit., essence; according to the Commentary, right view, i.e. , truth.

    3. siram: Truth  According to the Commentary, essence of the Dhamma. The essence of the Dhamma comprises sila (moral precepts or morality), samadhi (concentration), panna (knowledge), vimutti (liberation), vimutti-nanadasasana (Knowledge of and Insight into liberation), haramattha (ultimate truth) and Nibbana.

    While residing at Veluvana, the Bamboo Grove monastery in Rajagaha, the Buddha uttered Verses (11) and (12) of this book, with reference to Sanjaya, a former teacher of the Chief Disciples, the Venerable Sariputta and the Venerable Moggallana (formerly Upatissa and Kolita).

    Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rajagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Sanjaya. The wandering ascetic at Rajagaha, but they were not satisfied with his teachings. So they went all over Jambudipa and came back to their native place, after searching for, but not finding the true dhamma. At this point they came to an understanding that one who found the true dhamma should inform the other.

    One day, Upatissa came across Thera Assaji and learned from him the substance of the dhamma. The thera uttered the verse beginning with “Ye dhamma hetuppabhava”, meaning, “those phenomena which proceed from a cause”. Listening to the verse, Upatissa became established in the Sotapatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend. Kolita also become established in Sotapatti Fruition at the end of the verse. They both remembered their former teacher and so went to Sanjaya and said to him, “We have found one who could point out the Path to Deathlesseness; the Buddha has appeared in the world; the Dhamma has appeared; the Sangha has appeared… Come, let us go to the Teacher.” They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But Sanjaya refused.

    So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha, at Veluvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rupasari became known as Thera Sariputta; Kolita as son of Moggali became known as Thera Maha Moggallana. On the seventh day after the initiation Maha Moggallana attained Arahatship. Thera Sariputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Savaka).

    The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotapatti Fruition. They also told the Buddha about their former teacher Sanjaya, who refused to accompany them. Sanjaya had said, “Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup. Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils.”

    Thus, as the Buddha pointed out, Sanjaya’s false pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.

    Then the Buddha spoke in verse as follows:

    Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

    Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views. At the end of the discourse, many people came to be established in Sotapatti Fruition.

    At the end of the discourse, many people came to be established in Sotapatti Fruition.

    Dhammapada Verses 11 and 12
    Sariputtatthera Vatthu

    te saram3 nadhigacchanti

    Saranca sarato natva
    asaranca adhigacchanti
    te saram adhigacchanti

    Source: Tipitaka

  4. The Story of Thera Mahakala


    Buddha meditating - Ariyamagga

    Verse 7: He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara,3 just as stormy winds uproot a weak tree.

    Verse 8: He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.

    1. Maro/Mara: in this context kilesamara, the defilements hindering the realization of Nibbana.

    2. saddham/saddha: According to the Commentary,
    (a) unwavering (unshakable) faith in the Buddha, the Dhamma (the Doctrine) and the Samgha (the Buddhist Religious Order) and
    (b) faith or belief in kamma (action) and its results.

    3. Refer to 1.

    While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verses (7) and (8) of this book, with reference to Mahakala and his brother Culakala. Mahakala and Culakala were two merchant brothers from the town of Setabya. While travelling about with their merchandise on one occasion, they had a chance to listen to a religious discourse given by the Buddha. After hearing the discourse Mahakala asked the Buddha for admission to the Order of the bhikkhus. Culakala also joined the Order but with the intention of coming out of the Order and to bring out his brother along with him.

    Mahakala was serious in his ascetic practice at the cemetery (Sosanika dhutinga) and diligently meditated on decay and impermanence. He finally gained Insight and attained arahatship.

    Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Simsapa, near Setabya. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Culakala made him change into lay clothes.

    The next day, the wives of Mahakala invited the Buddha and his disciples to their house hoping to do the same with Mahakala as the wives of Culakala had done to Culakala. After the meal they requested the Buddha to let Mahakala remain to “express appreciation” (anumodana). So the Buddha and the other disciples left.

    Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension. They were dissatisfied because Mahakala was permitted to stay behind and they were afraid that, like Culakala, his brother, Mahakala, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Culakala indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahakala, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Samgha; he was like a mountain of rock.

    Then the Buddha spoke in verse as follows:

    Verse 7: He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara, just as stormy winds uproot a weak tree.

    Verse 8: He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.

    Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the Master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition.

    Dhammapada Verses 7 and 8
    Mahakalatthera Vatthu

    Subhanupassim viharantam
    indriyesu asamvutam
    bhojanamhi camattannum
    kusitam hinaviriyam
    tam ve pasahati Maro1
    vato rukkhamva dubbalam.

    Asubhanupassim viharantam
    indriyesu susamvutam
    bhojanamhi ca mattannum
    saddham2 araddhaviriyam
    tam ve nappasahati Maro
    vato selamva pabbatam.

    Source: Tipitaka


  5. The Story of Kosambi Bhikkhus


    buddha and monks - AriyamaggaVerse 6: People, other than the wise, do not realize, “We in this world must all die,” (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.

    1. Pare ca na vijananti: ‘Pare’ means ‘others’; in this context, people other than the wise. These people do not realize that they must die, and behave as if they were never going to die and keep on quarrelling. Therefore, they are sometimes referred to as the ignorant or the foolish, or those who are not worthy of love and respect.

    2. mayamettha yamamase: lit., “We here must die,” meaning we, of this world, must die; or all men are mortal.

    3. ye ca tattha vijananti: in the case of those who understand, meaning the wise. The wise understand (or realize) that all men are mortal.

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (6) of this book, with reference to the bhikkhus of Kosambi.

    The bhikkhus of Kosambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma and they were often quarrelling among themselves. Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa, residence period of the rains, all alone in Rakkhita Grove near Palileyyaka forest. There, the elephant Palileyya waited upon the Buddha.

    The lay disciples of Kosambi, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus. This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples would not treat them as respectfully as before, until they owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship.

    At the end of the vassa, the Venerable Ananda and five hundred bhikkhus approached the Buddha and gave the message from Annathapindika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Savatthi. The bhikkhus followed him there, fell down at his feet, and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.

    Then the Buddha spoke in verse as follows:

    Verse 6: People, other than the wise, do not realize, “We in this world must all die,” (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.

    At the end of the discourse, all the assembled bhikkhus were established in Sotapatti Fruition.

    Dhammapada Verse 6
    Kosambaka Vatthu

    Pare ca na vijananti1
    mayamettha yamamase2
    ye ca tattha vijananti3
    tato sammanti medhaga.

    Source: Tipitaka


  6. The Story of Kalayakkhini


    Buddha dhamma talk


    Verse 5: Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

    1. esa dhammo sanantano: This is the same as “poranako dhammo,” the doctrine followed by the Budhha and his disciples. The exhortation is not to return hatred for hatred but to conquer it by loving-kindness (absence of hatred).

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (5) of this book, with reference to a certain woman who was barren, and her rival.

    Once there lived a householder, whose wife was barren; later he took another wife. The feud started when the elder wife caused abortion of the other one, who eventually died in child birth. In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally as the daughter of a nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini) was in hot pursuit of the lady with the baby, when the latter learned that the Buddha was nearby, giving a religious discourse at the Jetavana monastery. She fled to him and placed her son at his feet for protection. The ogress was stopped at the door by the guardian spirit of the monastery and was refused admission. She was later called in and both the lady and the ogress were reprimanded by the Buddha. The Buddha told them about their past feuds as rival wives of a common husband, as a cat and a hen, and as a doe and a leopardess. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill.

    Then the Buddha spoke in verse as follows:

    Verse 5: Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
    At the end of the discourse, the ogress was established in Sotapatti Fruition and the long-standing feud came to an end.

    Dhammapada Verse 5
    Kalayakkhini Vatthu

    Na hi verena verani
    sammantidha kudacanam
    averena ca sammanti
    esa dhammo sanantano.

    Source: Tipitaka


  7. The Story of Thera Cakkhupala


    Buddha teaching - Ariyamagga

    Verse 1: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, ‘dukkha’ 3 follows him just as the wheel follows the hoofprint of the ox that draws the cart.

    1. manopubbangama dhamma: All mental phenomena have Mind as their forerunner in the sense that Mind is the most dominant, and it is the cause of the other three mental phenomena, namely, Feeling (vedana), Perception (sanna) and Mental Formations or Mental Concomitants (sankhara). These three have Mind or Consciousness (vinnana) as their forerunner, because although they arise simultaneously with Mind they cannot arise if Mind does not arise. (The Commentary)

    2. manasa ce padutthena (Verse 1) and manasi ce pasannena (Verse 2): Manasa here means intention or volition (cetana); volition leads one to the performance of volitional actions, both good and evil. This volition and the resultant actions constitute kamma; and kamma always follows one to produce results. Cakkhupala’s blindness (Verse 1) was the consequence of his having acted with an evil intention in a previous existence and Matthakundali’s happy existence in Tavatimsa celestial world (Verse 2) was the result of his mental devotion (manopasada) to the Buddha.

    3. dukkha: In this context, dukkha mens suffering, or physical or mental pain, misfortune, unsatisfactoriness, evil consequences, etc., and rebirth in the lower planes of existence or in the lower strata of human society if born in the human world.

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (1) of this book, with reference to Cakkhupala, a blind thera.

    On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana monastery. One night, while pacing up and down in meditation, the thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the thera found the dead insects. They thought ill of the thera and reported the matter to the Buddha. The Buddha asked them whether they had seen the thera killing the insects. When they answered in the negative, the Buddha said, “Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the thera had already attained arahatship he could have no intention of killing and so was quite innocent.” On being asked why Cakkhupala was blind although he was an arahat, the Buddha told the following story:

    Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.

    Then the Buddha spoke in verse as follows:

    Verse 1: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, ‘dukkha’ follows him just as the wheel follows the hoofprint of the ox that draws the cart.

    At the end of the discourse, thirty thousand bhikkhus attained arahatship together with Analytical Insight (Patisambhida).

    Dhammapada Verse 1
    Cakkhupalatthera Vatthu

    Manopubbangama dhamma1
    manosettha manomaya
    manasa ce padutthena2
    bhasati va karoti va
    tato nam dukkhamanveti
    cakkamva vahato padam.

    Source: Tipitaka


  8. The Story of Thera Tissa


    Meditation class - Ariyamagga

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (3) and (4) of this book, with reference to Thera Tissa.

    Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and was very pleased when visiting bhikkhus asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior bhikkhus; besides, he often quarrelled with the younger bhikkhus. Should anyone rebuke him on account of his behaviour he would go complaining to the Buddha, weeping, very much dissatisfied and very upset. The others also followed him to the presence of the Buddha. The Buddha told them not to harbour thoughts of enmity, for enmity could only be appeased by not harbouring enmity.

    Then the Buddha spoke in verse as follows:

    Verse 3: “He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those harbouring such thoughts cannot be appeased.

    Verse 4: “He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those not harbouring such thoughts can be appeased.

    At the end of the discourse, one hundred thousand bhikkhus attained Sotapatti Fruition.

    Dhammapada Verses 3 and 4
    Tissatthera Vatthu

    Akkocchi mam avadhi mam
    ajini mam ahasi me
    ye ca tam upanayhanti
    veram tesam na sammati.

    Akkocchi mam avadhi mam
    ajini mam ahasi me
    ye ca tam nupanayhanti
    veram tesupasammati.

    Source: Tipitaka


  9. The Story of Matthakundali


    Dhammapada Buddha1. Sukham/sukha: in this context, happiness, satifactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.

    On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.

    From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.

    Then the Buddha spoke in verse as follows:

    Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

    At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha’s Teaching.

    Dhammapada Verse 2
    Matthakundali Vatthu

    Manopubbangama dhamma
    manosettha manomaya
    manasa ce pasannena
    bhasati va karoti va
    tato nam sukha1 manveti
    chayava anapayini.

    Source: Tipitaka


  10. The Story of a Young Bhikkhu


    Buddha and young girl

    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, “You, a shaven head! Why are you smiling at me ?” The young bhikkhu reported, “You are a shaven head yourself; your mother and your father are also shaven heads!” Thus, they quarrelled, and the young girl went weeping to her grandmother. Visakha came and said to the young bhikkhu, “Please 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?” The young bhikkhu replied. “It is true but why should she abuse me on that account ?” 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, “Visakha, 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, didn’t he?”

    Hearing these words, the young bhikkhu went down on his knees, paid obeisance to the Buddha, and said, “Venerable Sir! You alone understands me; neither my teacher nor the great donor of the monastery understands me.” The Buddha knew that the bhikkhu was then in a receptive mood and so he said, “To smile with sensual desire is ignoble; it is not right and proper to have ignoble thoughts.”

    Then the Buddha spoke in verse as follows:

    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).

    At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.

    Dhammapada Verse 167
    Daharabhikkhu Vatthu

    Hinam dhammam na seveyya
    pamadena na samvase
    micchaditthim na seveyya
    na siya lokavaddhano.

    Source: Tipitaka



  11. Prince Goodspeaker and the Water Demon


    Buddha and monks

    [Chapter 2. The Teaching of the Gods]

    In time, the queen gave birth to another son, who was named Prince Moon. Shortly after both children began walking about, their mother suddenly became very sick, and died.

    To help him look after his playful children, the king found a princess to become his new queen. In a few years, this queen gave birth to a beautiful bright little boy. He was named Prince Sun. Since the king was so happy, he wanted to please his queen, and reward her for bringing up all three children. So he promised to grant her one wish. The queen considered, and said, “Thank you my lord, I will make my wish at some time in the future.”

    As time went on, the three princes grew into wonderful playful youngsters. The queen saw that Prince Goodspeaker was intelligent and understanding. She thought, “If these two older princes remain in the palace, my son, Prince Sun, will never get a chance to be king. Therefore, I must do something to make him the next king.”

    One day, when the king was in a good mood, the queen respectfully approached him and reminded him of the promised wish. He was very happy and said, “Ask whatever you want!” The queen said, “Oh my husband and king, grant that after the course of your life is over, my son, Prince Sun, will be the next king.”

    The king was shocked by this request. He became angry and said, “My first two children are like bright stars! How can I give the kingdom to my third son? All the people will blame me. That cannot be done!” The queen kept silent.

    As happy as the king had been, he now became just as unhappy. He was afraid and filled with doubt. He suspected that the queen might destroy his first-born children by some wicked means. He decided that he must make sure his children were safe.

    Secretly, the king called Prince Goodspeaker and Prince Moon to him. He told them of the queen’s dangerous desire. He sadly said that the only safe thing for them to do was to leave the kingdom. They should return only after their father’s death, and take their rightful places ruling the kingdom. The two obedient princes accepted their father’s order and prepared to leave.

    In a few days they were ready. They said their sad good-byes to their father and friends, and left the palace. On their way through the royal gardens, they came upon Prince Sun. He had always been very affectionate and friendly towards his two older half-brothers. He was upset to hear that they were leaving for a very long time. So he decided that he too would leave the kingdom. The three friendly princes departed together.

    For several months they travelled, until they reached the forest country of the mighty Himalayas. They were very tired and sat down under a tree. The oldest brother, Prince Goodspeaker, said to the youngest, Prince Sun, “Please go down to the nearby lake and fill some lotus leaves with water. Bring them back here so we all can drink.” Continue reading

  12. Mr Monkey and Sir Crocodile (Good Manners)


    rainsing-sceneOnce upon a time, Mr. Monkey was living by himself near a riverbank. He was very strong, and he was a great jumper.

    In the middle of the river there was a beautiful island covered with mango, jackfruit and other fruit trees. There happened to be a rock sticking out of the water halfway between the bank and the island. Although it looked impossible, Mr. Monkey was used to jumping from the riverbank to the rock, and from the rock to the island. He would eat fruits all day and then return home by the same route each evening.

    A high-class couple was living next to the same river – Sir Crocodile and Lady Crocodile. They were expecting their first brood of baby crocks. Because she was pregnant Lady Crocodile sometimes wished for strange things to eat. So she made unusual demands on her faithful husband.

    Lady Crocodile had been amazed, just like the other animals, by the way Mr. Monkey jumped back and forth to the island. One day she developed a sudden craving to eat the heart of Mr. Monkey! She told Sir Crocodile about her desire. To please her, he promised to get Mr. Monkey’s heart for her in time for dinner.

    Sir Crocodile went and laid himself down on the rock between the riverbank and the island. He waited for Mr. Monkey to return that evening, planning to catch him.

    As usual, Mr. Monkey spent the rest of the day on the island. When it was time to return to his home on the riverbank, he noticed that the rock seemed to have grown. It was higher above water than he remembered it. He investigated and saw that the river level was the same as in the morning, yet the rock was definitely higher. Immediately he suspected the cunning Sir Crocodile.

    To find out for sure, he called out in the direction of the rock, “Hi there, Mr. Rock! How are you?” He yelled this three times. Then he shouted, “You used to answer me when I spoke to you. But today you say nothing. What’s wrong with you, Mr. Rock?”

    Sir Crocodile thought, “No doubt on other days this rock used to talk to the monkey. I can’t wait any longer for this dumb rock to speak! I will just have to speak for the rock, and trick the monkey.” So he shouted, “I’m fine, Mr. Monkey. What do you want?”

    Mr. Monkey asked, “Who are you?”

    Without thinking, the crocodile replied, “I’m Sir Crocodile.”

    “Why are you lying there?” asked the monkey.

    Sir Crocodile said, “I’m expecting to take your heart! There’s no escape for you, Mr. Monkey.”

    The clever monkey thought, “Aha! He’s right – there’s no other way back to the riverbank. So I will have to trick him.”

    Then he yelled, “Sir Crocodile my friend, it looks like you’ve got me. So I’ll give you my heart. Open your mouth and take it when I come your way.” Continue reading

  13. A Huge Lump of Gold (Moderation)


    Buddha in heaven 081515

    Once upon a time there was a rich village. The wealthiest of the villagers decided to hide a huge lump of gold to protect it from bandits and robbers. So he buried it in a nearby rice field.

    Many years later, the village was no longer rich, and the rice field was abandoned and unused. A poor farmer decided to plow the field. After some time plowing, it just so happened that his plow struck the long forgotten buried treasure.

    At first he thought it must be a very hard tree root. But when he uncovered it, he saw that it was beautiful shining gold. Since it was daytime he was afraid to try and take it with him. So he covered it up again and waited for nightfall.

    The poor farmer returned in the middle of the night. Again he uncovered the golden treasure. He tried to lift it, but it was far too heavy. He tied ropes around it and tried to drag it. But it was so huge he couldn’t budge it an inch. He became frustrated, thinking he was lucky to find a treasure, and unlucky to not be able to take it with him. He even tried kicking the huge lump of gold. But again it wouldn’t budge an inch!

    Then he sat down and began to consider the situation. He decided the only thing to do was to break the lump of gold into four smaller lumps. Then he could carry home one piece at a time.

    He thought, “One lump I will use for ordinary day-to-day living. The second lump I will save for a rainy day. The third lump I will invest in my farming business. And I will gain merit with the fourth lump by giving it to the poor and needy and for other good works.”

    With a calm mind he divided the huge lump of gold into these four smaller lumps. Then it was easy to carry them home on four separate trips.

    Afterwards he lived happily.

    The moral is: “Don’t bite off more than you can chew.”

    Link source


  14. The story of Kisa Gautami

    Mother of dead child072715

    Kisa Gautami carried the dead child to the Buddha and told Him her sad story.

    Kisa Gautami was a young woman from a wealthy family who was happily married to an important merchant. When her only son was one-year-old, he fell ill and died suddenly. Kisa Gautami was struck with grief, she could not bare the death of her only child. Weeping and groaning, she took her dead baby in her arms and went from house to house begging all the people in the town for news of a way to bring her son back to life.

    Of course, nobody could help her but Kisa Gautami would not give up. Finally she came across a Buddhist who advised her to go and see the Buddha himself.

    When she carried the dead child to the Buddha and told Him her sad story, He listened with patience and compassion, and then said to her, “Kisa Gautami, there is only one way to solve your problem. Go and find me four or five mustard seeds from any family in which there has never been a death.”

    Kisa Gautami was filled with hope, and set off straight away to find such a household. But very soon she discovered that every family she visited had experienced the death of one person or another. At last, she understood what the Buddha had wanted her to find out for herself — that suffering is a part of life, and death comes to us all. Once Kisa Guatami accepted the fact that death is inevitable, she could stop her grieving. She took the child’s body away and later returned to the Buddha to become one of His followers.

    Source: Buddhanet  |  Link source



  15. The Whatnot Tree (Prudence)


    buddha in the sky 080415

    Once upon a time there was a caravan leader. He went from country to country selling various goods. His caravans usually had at least 500 bullock carts.

    On one of these trips his path led through a very thick forest. Before entering it, he called together all the members of the caravan. He warned them, “My friends, when you go through this forest be careful to avoid the poisonous trees, poisonous fruits, poisonous leaves, poisonous flowers and even poisonous honeycombs.

    “Therefore, whatever you have not eaten before – whether a fruit, leaf, flower or anything else – must not be eaten without asking me first.” They all said respectfully, “Yes, sir.”

    There was a village in the forest. Just outside the village stood a tree called a ‘whatnot tree’. Its trunk, branches, leaves, flowers and fruits look very similar to a mango tree. Even the colour, shape, smell and taste are almost exactly the same as a mango tree. But unlike a mango, the whatnot fruit is a deadly poison!

    Some went ahead of the caravan and came upon the whatnot tree. They were all hungry, and the whatnot fruits looked like delicious ripe mangoes. Some started eating the fruits immediately, without thinking at all. They devoured them before anyone could say a word.

    Others remembered the leader’s warning, but they thought this was just a different variety of mango tree. They thought they were lucky to find ripe mangoes right next to a village. So they decided to eat some of the fruits before they were all gone.

    There were also some who were wiser than the rest. They decided it would be safer to obey the warning of the caravan leader. Although they didn’t know it, he just happened to be the Enlightenment Being.

    When the leader arrived at the tree, the ones who had been careful and not eaten asked, “Sir, what is this tree? Is it safe to eat these fruits?”

    After investigating thoughtfully he replied, “No, no. This may look like a mango tree, but it isn’t. It is a poisonous whatnot tree. Don’t even touch it!”

    The ones who had already eaten the whatnot fruit were terrified. The caravan leader told them to make themselves vomit as soon as possible. They did this, and then were given four sweet foods to eat – raisins, cane sugar paste, sweet yogurt and bee’s honey. In this way their taste buds were refreshed after throwing up the poisonous whatnot fruit. Continue reading

  16. Prince Five-Weapons and Sticky-Hair (The Diamond Weapon)



    Once upon a time, the Enlightenment Being was born as the son of the King and Queen of Benares. On the day of his naming, 800 fortune tellers were invited to the palace. As presents, they were given whatever they desired to make them happy for the moment. Then they were asked to tell the fortune of the newborn prince. This was so they could find a good name for him.

    One of the fortune tellers was an expert in reading the marks on the body. He said, “My lord, this is a being of great merit. He will be king after you.”

    The fortune tellers were very clever. They told the king and queen whatever they wanted to hear. They said, “Your son will be skilled in five weapons. He will become famous as the greatest master of all five weapons throughout India.” Based on this, the king and queen named their son ‘Prince Five-Weapons’.

    When the prince turned 16, the king decided to send him to college. He said, “Go, my son, to the city of Takkasila. There you will find a world famous teacher. Learn all you can from him. Give him this money as payment.” He gave him a thousand gold coins and sent him on his way.

    The prince went to the world famous teacher of Takkasila. He studied very hard and became his best pupil. When the teacher had taught him all he knew, he gave the prince a special graduation award. He gave him five weapons. Then he sent him back to Benares.

    On his way home he came to a forest which was haunted by a monster. The local people warned Prince Five-Weapons, “Young man, don’t go through the forest. There is a monstrous demon called Sticky-Hair living there. He kills everyone he sees!”

    But the prince was self-confident and fearless like a young lion. So he pushed on into the forest, until he came to the dreadful monster. He was as tall as a tree, with a head as big as the roof of a house and eyes as big as dishes. He had two big yellow tusks sticking out of his gaping white mouth filled with ugly brown teeth. He had a huge belly covered with white spots, and his hands and feet were blue.

    The monster roared and growled at the prince, “Where are you going in my forest, little man? You look like a tasty morsel to me. I’m going to gobble you up!” Continue reading

  17. Gaining Power



    The baby grew into a little boy. His friends took to making fun of him for not being of high-class birth like they were. So he went and asked his mother who his father was. She told him to pay no attention to what the other children said. She told him his father was the dead King Badfruit of Mithila, and how his brother, Prince Poorfruit, had stolen the throne. After that, it didn’t bother him when the others called him “son of a widow.”

    Before he was 16, the bright young Fruitful learned all there was to know about religion, literature and the skills of a warrior. He grew into a very handsome young man.

    He decided it was time to regain his rightful crown, which had been stolen by his uncle. So he went and asked his mother, “Do you have any of the wealth that belonged to my father?” She said, “Of course! I did not escape empty-handed. Thinking of you, I brought pearls, jewels and diamonds. So there is n need for you to work for pay. Go directly and take back your kingdom.”

    But he said, “No mother, I will take only half. I will sail to Burma, the land of gold, and make my fortune there.” His mother said, ‘No my son, it is too dangerous to sail abroad. There is plenty of fortune here!” He said, “I must leave half with you, my mother, so you can live in comfort as a queen should.” So saying, he departed by ship for Burma.

    On the same day that Prince Fruitful set sail, his Uncle King Poorfruit became very ill. He was so sick that he could no longer leave his bed.

    Meanwhile, on the ship bound for Burma there were some 350 people. It sailed for seven days. Then there was a violent storm that damaged and weakened the ship. All except the prince cried out in fear and prayed for help to their various gods. But the Bodhisatta did not cry out in fear; the Enlightenment Being did not pray to any god for help. Instead he helped himself.

    He filled his belly with concentrated butter mixed with sugar, since he didn’t know how long it would be before his next meal. He soaked his clothes in oil to protect himself from the cold ocean water and help him stay afloat. Then when the ship began to sink, he went and held on to the mast, for it was the tallest part of the ship. As the deck sank underwater, he pulled himself up the mast.

    Meanwhile his trembling praying shipmates were sucked underwater and gobbled up by hungry fish and huge turtles. Soon the water all around turned red from blood.

    As the ship sank, Prince Fruitful reached the top of the mast. To avoid being devoured in the sea of blood, he jumped mightily from the tip of the mast – in the direction of the kingdom of Mithila. And a t the same time as he saved himself from the snapping jaws of the fish and turtles, King Poorfruit died in his bed.

    After his mighty leap from the top of the mast, the prince fell into the emerald-coloured sea. He body shined like gold as he swam for seven days and seven nights. Then he saw it was the fasting day of the full moon. So he purified his mouth by washing it out with salt water and observed the “Eight Training Steps”.

    Once upon a time in the very distant past, the gods of the four directions had appointed a goddess to be the protector of the oceans. They had told her that her duty was to protect especially all those who honour and respect their moths and other elders. All such, who did not deserve to fall into the sea, were to be protected by her. Continue reading

  18. Rebirth of the Bodhisatta


    Buddha meditating072715

    Once upon a time in the city of Mathila, there was a king who had two sons. The older one was named Badfruit, and his younger brother was called Poorfruit.

    While they were still fairly young, the king made his older son the crown prince. He was second in command and next in line to the throne. Prince Poorfruit became commander of the army.

    Eventually the old king died and Prince Badfruit became the new king. Then his brother became crown prince.

    Before long, a certain servant took a disliking to Crown Prince Poorfruit. He went to King Badfruit and told a lie – that his brother was planning to kill him. At first the king did not believe him. But after the servant kept repeating the lie, the king became frightened. So he had Prince Poorfruit put in chains and locked up in the palace dungeon.

    The prince thought, “I am a righteous man was does not deserve these chains. I never wanted to kill my brother. I wasn’t even angry at him. So now I call on the power of Truth. If what I say is true, may these chains fall off and the dungeon doors be opened!” Miraculously the chains broke in pieces, the door opened, and the prince fled to an outlying village. The people there recognised him. Since they respected him `they helped him, and the king was unable to capture him.

    Even though he lived in hiding, the crown prince became the master of the entire remote region. In time he raised a large army. He thought, “Although I was not an enemy to my brother at first, I must be an enemy to him now.” So he took his army and surrounded the city of Mithila.

    He sent a message to king Badfruit – “I was not your enemy, but you have made me so. Therefore I have come to wage war against you. I give you a choice – either give me your crown and kingdom, or come out and fight.” Hearing of this, most of the city people went out and joined the prince.

    King Badfruit decided to wage war. He would do anything to keep his power. Before going out with his army, he went to say goodbye to his number one queen. She was expecting a baby very soon. He said to her “My love, no one knows who will win this war. Therefore, if I die you must protect the child inside you.” Then he bravely went off to war and was quickly killed by the soldiers of his enemy brother.

    The news of the king’s death spread through the city. The queen disguised herself as a poor dirty homeless person. She put on old rags for clothes and smeared dirt on herself. She put some of the king’s gold and her own most precious jewellery into a basket. She covered these with dirty rice that no one would want to steal. Then she left the city by the northern gate. Since she had always lived inside the city, the queen had no idea where to go from there. She had heard of a city called Campa. She sat down at the side of the road and began asking if anyone was going to Campa. Continue reading

  19. King Goodness the Great (Perseverance)



    Once upon a time, in Benares in northern India, the Enlightenment Being was born into the royal family. When he became king he was called Goodness the Great. He had earned this title by trying to do good all the time, even when the results might not benefit him. For example, he spent much of the royal treasury on the building and running of six houses of charity. In these houses good and aid were given freely to all the poor and needy who came along, even to unknown travellers. Soon king Goodness the Great became famous for his patience, loving-kindness and compassion. It was said that he loved all beings just like a father loves his young children.

    Of course king Goodness observed the holy days by not eating. And naturally he practiced the ‘Five Training Steps’, giving up the five unwholesome actions. These are: destroying life, taking what is not given, doing wrong in sexual ways, speaking falsely, and losing one’s mind from alcohol. So his gentle kindness became more and more pure.

    Since he wished to harm no one, King Goodness the Great even refused to imprison or injure wrongdoers. Knowing this, one of his highest ministers tried to take advantage of him. He cooked up a scheme to cheat some of the women in the royal harem. Afterwards it became known by all and was reported to the king.

    He called the bad minister before him and said, ‘I have investigated and found that you have done a criminal act. Word of it has spread and you have dishonoured yourself here in Benares. So it would be better for you to go and live somewhere else. You may take all your wealth and your family. Go wherever you like and live happily there. Learn from this lesson.’

    Then the minister took his family and al his belongings to the city of Kosala. Since he was very clever indeed, he worked his way up and became a minister of the king. In time he became the most trusted adviser to the King of Kosala. One day he said, ‘My lord, I came here from Benares. The city of Benares is like a beehive where the bees hive no stingers! The ruling king is very tender and weak. With only a very small army you can easily conquer the city and make it yours.’

    The king doubted this, so he said, “You are my minister, but you talk like a spy who is leading me into a trap!’ He replied “No m lord. If you don’t believe me, send your best spies to examine what I say. I am not lying. When robbers are brought to the King of Benders, he gives them money, advises them not to take what is not given, and then lets them go free,”

    The king decided to find out if this was true. So he sent some robbers to raid a remote border village belonging to Benares. The villagers caught the looters and brought them to King Goodness the Great. He asked them, “Why do you want to do this type of crime?”

    The robbers answered, “Your worship, we are poor people. The robbers answered, “Your worship, we are poor people. There is no way to live without money. As your kingdom has plenty of workers, there is no work for us to do. So we had to loot the country in order to survive.” Hearing this, the king gave them gifts of money, advised them to change their ways, and let them go free.

    When the King of Kosala was told of this, he sent another gang of bandits to the streets of Benares itself. They too looted the shops and even killed some of the people. When they were captured and brought to king Goodness, he treated them just the same as the first robbers.

    Learning of this, the King of Kosala began marching his troops and elephants towards Benares.

    In those days the King of Benders had a mighty army which included very brave elephants. There were many ordinary soldiers, and also some that were as big as giants. It was known that they were capable of conquering all India.

    The giant soldiers told King Goodness about the small invading army from Kosala. They asked permission to attack and kill them all. Continue reading

  20. A Gang of Drunkards (Sobriety)



    Once upon a time, when Brahmadatta was king, the Enlightenment Being was born in a wealthy family. He became the richest man in Benares.

    There also happened to be a gang of drunkards who roamed the streets. All they ever thought about was finding ways to get alcohol, the drug they thought they couldn’t live without.

    One day, when they had run out of money as usual, they came up with a scheme to rob the richest man in Benares. But they didn’t realise that he was the reborn Bodhisatta, so he wouldn’t be so easy to fool!

    They decided to make a ‘Mickey Finn’, which is a drink of liquor with a sleeping drug secretly added to it. Their plan was to get the rich man to drink the Mickey Finn. Then when he fell asleep they would rob all his money, jewellery, and even the rich clothes he wore. So they set up a temporary little roadside bar. They put their last remaining liquor into a bottle, and mixed in some strong sleeping pills.

    Later the rich man came by on his way to the palace. One of the alcoholics called out to him, “Honourable sir, why not start your day right – by having a drink with us? And the first one is on the house!” Then he poured a glass of the dishonest liquor.

    But the Enlightenment Being did not drink any form of alcohol. Nevertheless, he wondered why these drunkards were being so generous with their favourite drug. It just wasn’t like them.

    He realised it must be some kind of trick. So he decided to teach them a lesson. He said, “It would be an insult to appear before the king in a drunken state, or with even the slightest smell of liquor on my breath. But please be so kind as to wait for me here. I’ll see you again when I return from the palace.”

    The drunkards were disappointed. They would not be able to drink again as soon as they wanted. But they decided to be patient and wait.

    Later that day the rich man came back to the little roadside bar. The alcoholics were getting desperate for a drink. They called him over and said, “Honourable sir, why not celebrate your visit to the king? Have a drink of this fine liquor. Remember, the first one is free!”

    But the rich man just kept looking at the liquor bottle and glass. He said, “I don’t trust you. That bottle and glass of liquor are exactly as they were this morning. If it were as good as you say it is, you would have tasted some yourselves by now. In fact, you couldn’t help but drink it all! I’m no fool. You must have added another drug to the alcohol.”

    The richest man in Benares went on his way, and the gang of drunkards went back to their plotting and scheming.

    The moral is: Keep sober – and keep your common sense.

    Link source



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.


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.