Small rivers often have different names which include creek, stream and brook.
Rivers normally contain freshwater.
The word upriver (or upstream) refers to the direction of the river’s water source, while downriver (or downstream) refers to the direction in which the water flows, i.e. towards the end of the river.
Source: Science Kids
The way I treat my body is not disconnected from the way I treat my family or the commitment I have to peace on our earth. ― Jack Kornfield
[Photo credit: Al Jazeera]
The Story of Thera Anuruddha
While residing at the Jetavana monastery, the Buddha uttered Verse (93) of this book, with reference to Thera Anuruddha.
Thera Anuruddha was one day looking for some discarded pieces of cloth in a rubbish heap to make into a robe as his old robe was getting soiled and torn. Jalini, his wife of a previous existence, who was now in a deva world, saw him. Knowing that he was looking for some cloth, she took three pieces of good deva material and put them in the rubbish heap, making them barely visible. The thera found the pieces of cloth and took them to the monastery. While he was making the robe, the Buddha arrived with his Chief Disciples and senior disciples and they also helped stitch the robe.
Meanwhile, Jalini, assuming the form of a young lady, came to the village and learnt about the arrival of the Buddha and his disciples and also how they were helping Thera Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, put the blame on the thera and said, “Thera Anuruddha should have asked his relatives and lay disciples to send just enough food; may be, he just wanted to show off that he had so many devotees.” To those bhikkhus, the Buddha said, “Bhikkhus, do not think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other foods. My son the thera did not ask for anything; arahats do not talk about such things like food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being and not of a man.”
Then the Buddha spoke in verse as follows:
Verse 93: The arahat is free from moral intoxicants (asavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbana which is Void and Signless. His path, like that of birds in the air, cannot be traced.
Dhammapada Verse 93
Anuruddhatthera Vatthu
Yassasa va parikkhina
ahare ca anissito
sunnato animitto ca
vimokkho yassa gocaro
akaseva sakuntanam
padam tassa durannayam.
Source: Tipitaka
The external world is only a manifestation of the activities of the mind itself, and the mind grasps it as an external world simply because of its habit of discrimination and false-reasoning. The disciple must get into the habit of looking at things truthfully. ~Buddha
The knowledge of the past stays with us. To let go is to release the images and emotions, the grudges and fears, the clinging’s and disappointments of the past that bind our spirit. – Jack Kornfield
Healing comes from our innate capacity for deep listening. This deep listening or seeing is not through our ears or eyes, but with our heart and our soul. – Jack Kornfield
Verse 92: Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas). They have as their object liberation from existence, that is, Nibbana which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.
1. sannicayo: hoarding. According to the Commentary, it means accumulating either kamma and its effects or any of the four requisites.
2. parinnatabhojana: to take food according to the three parinnas. According to the Commentary, there are three parinnas that the bhikkhu should have concerning food, viz., (a) nataparinna, knowing the exact nature of the food being taken, (b) tiranaparinna, being convinced of the vileness of material food, and (c) pahanaparinna, rejection of all pleasure in eating.
3. sunnata: the Void. According to the Commentary, it means void of craving. It is an epithet of Nibbana.
4. animittam: the Signless. According to the Commentary, it means no sign of craving, ill will and ignorance. It is also an epithet of Nibbana.
5. vimokkho: liberation from existence; Nibbana.
6. gati tesam durannaya: their destination cannot be traced because arahats have eradicated craving and are no more subject to rebirths.
The Story of Thera Belatthasisa
While residing at the Jetavana monastery, the Buddha uttered Verse (92) of this book, with reference to Thera Belatthasisa.
Thera Belatthasisa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhana concentration for two or three days. Arising from jhana concentration he ate the dried rice he had stored up, after soaking it in water. Other Bhikkhunis thought ill of the thera on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the bhikkhus has been prohibited.
As for Thera Belatthasisa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thera was quite innocent and that he was not to be blamed.
The Buddha then spoke in verse as follows:
Verse 92: Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas).* They have as their object liberation from existence, that is, Nibbana which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.
*Parinnatabhojana: to take food according to the three parinnas. According to the Commentary, there are three parinnas that the bhikkhu should have concerning food, viz., (a) nataparinna, knowing the exact nature of the food being taken, (b) tiranaparinna, being convinced of the vileness of material food, and (c) pahanaparrina, rejection of all pleasure in eating.
Dhammapada Verse 92
Belatthasisatthera Vatthu
Yesam sannicayo1natthi
ye parinnatabhojana2
sunnato3 animitto4 ca
vimokkho5 yesam gocaro
akaseva sakuntnam
gati tesam durannaya6.
Source: Tipitaka
Even Socrates, who lived a very frugal and simple life, loved to go to the market. When his students asked about this, he replied, “I love to go and see all the things I am happy without.” ― Jack Kornfield
When we get too caught up in the busyness of the world, we lose connection with one another – and ourselves. ~Jack Kornfield
This life is a test-it is only a test. If it had been an actual life, you would have received further instructions on where to go and what to do. Remember, this life is only a test. ― Jack Kornfield
ព្រះត្រៃបិដក ប្រែថា កញ្រ្ចែង ឬ ល្អី ៣ សម្រាប់ដាក់ផ្ទុកពាក្យពេចន៍នៃព្រះសម្មាសម្ពុទ្ធ
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.
វចនានុក្រមសម្តេចសង្ឃ ជួន ណាត
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Listen to Khmer literature and Dhamma talk by His Holiness Jotannano Chuon Nath, Supreme Patriarch of Cambodia Buddhism.
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.
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
