Be different. Be original. Nobody will remember a specific flower in a garden filled with thousands of the same yellow flower, but they will remember the one that managed to change its color to purple. — Suzy Kassem
Jendhamuni at Wat Kiryvongsa Bopharam, Buddhist Peace Meditation Center on October 24, 2021.
Verse 164: The foolish man who, on account of his wrong views, scorns the teaching of homage-worthy Noble Ones (Ariyas) who live according to the Dhamma is like the bamboo which bears fruit for its own destruction.
The Story of Thera Kala
While residing at the Jetavana monastery, the Buddha uttered Verse (164) of this book, with reference to Thera Kala.
Once in Savatthi, an elderly woman was looking after a Thera named Kala, like her own son. One day hearing from her neighbours about the virtues of the Buddha, she wished very much to go to the Jetavana monastery and listen to the discourses given by the Buddha. So she told Thera Kala about her wishes; but the thera advised her against it. Three times she spoke to him about her wishes but he always dissuaded her. But one day, in spite of his dissuasion, the lady decided to go. After asking her daughter to look to the needs of Thera Kala she left the house. When Thera Kala came on his usual round of alms-food, he learned that the lady of the house had left for the Jetavana monastery. Then he reflected, “It is quite possible that the lady of this house is losing her faith in me.” So, he made haste and quickly followed her to the monastery. There, he found her listening to the discourse being given by the Buddha. He approached the Buddha respectfully, and said, “Venerable Sir! This woman is very dull; she will not be able to understand the sublime Dhamma; please teach her only about charity (dana) and morality (sila).”
The Buddha knew very well that Thera Kala was talking out of spite and with an ulterior motive. So he said to Thera Kala, “Bhikkhu! Because you are foolish and because of your wrong view, you scorn my Teaching. You yourself are your own ruin; in fact, you are only trying to destroy yourself.” Continue reading
When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.
He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man. [27]
He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man.
The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.
Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate. Continue reading
Verse 163: It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.
The Story of Schism in the Order
While residing at the Veluvana monastery, the Buddha uttered Verse (163) of this book, with reference to Devadatta, who committed the offence of causing a schism in the Order of the bhikkhus.
On one occasion, while the Buddha was giving a discourse in the Veluvana monastery, Devadatta came to him and suggested that since the Buddha was getting old, the duties of the Order should be entrusted to him (Devadatta); but the Buddha rejected his proposal and also rebuked him and called him a “spittle swallowor” (Khelasika). From that time, Devadatta felt very bitter towards the Buddha. He even tried to kill the Buddha three times, but all his attempts failed. Later, Devadatta tried another tactic. This time, he came to the Buddha and proposed five rules of discipline for the bhikkhus to observe throughout their lives.
He proposed:
(i) that the bhikkhus should live in the forest;
(ii) that they should live only on food received on alms-rounds;
(iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;
(iv) that they should reside under trees; and
(v) that they should not take fish or meat. Continue reading
Being able to smell the fresh air and disconnect from the news and your phone—there’s nothing like it. — Jason Ward
Jendhamuni on July 28, 2021.
Birds have always had the ability to bring me out of a dark space and provide relief in bad times. — Jason Ward
Jendhamuni on July 28, 2021.
Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.
He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.
That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.
The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.
One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.
A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise. Continue reading
Novice Ananda at Wat Kiryvongsa Bopharam
If we realize, “I am a human being. A human being can do anything,” this determination, courage, and self-confidence are important sources of victory and success. Without will power and determination, even something that you might have achieved easily cannot be achieved. If you have will power and reasonable courage — not blind courage but courage without pride — even things that seemed impossible at a certain stage turn into being possible because of continuing effort inspired by that courage. Thus, determination is important.
How can this be developed? Not through machines, not by money, but by our own inner strength based on clear realization of the value of human beings, of human dignity. For, once we realize that a human being is much more than just material, much more than just money, we can feel the importance of human life, from which we can feel the importance of compassion and kindness. ~ 14th Dalai Lama
Verse 162: As the creeper (maluva) strangle the sal tree, so also, a really immoral person (overwhelmed by Craving) does to himself just what his enemy wishes him to do.
The Story of Devadatta
While residing at the Jetavana monastery, the Buddha uttered Verse (162) of this book, with reference to Devadatta.
One day, some bhikkhus were talking amongst themselves when the Buddha came in and asked the subject of their talk. They answered that they were talking about Devadatta and then continued as follows:
“Venerable Sir! Devadatta is, indeed, a man without morality; he is also very avaricious. He has tried to gain fame and fortune by getting the confidence of Ajatasattu by unfair means. He has also tried to convince Ajatasattu that by getting rid of his father, he (Ajatasattu) would immediately become a powerful king. Having been thus misled by Devadatta, Ajatasattu killed his father, the noble king, Bimbisara. Devadatta has even attempted three times to kill you, our most Venerable Teacher. Devadatta is, indeed, very wicked and incorrigible!”
After listening to the bhikkhus, the Buddha told them that Devadatta has tried to kill him not only now but also in his previous existences. The Buddha then narrated the story of a deer-stalker.
“Once, while King Brahmadatta was reigning in Baranasi, the future Buddha was born as a deer, and Devadatta was then a deer-stalker. One day, the deer-stalker saw the footprints of a deer under a tree. So, he put up a bamboo platform in the tree and waited with the spear ready for the deer. The deer came but he came very cautiously. The deer-stalker saw him hesitating, and threw some fruits of the tree to coax him. But that put the deer on guard; he looked more carefully and saw the deer-stalker in the tree. He pretended not to see the deer stalker and turned away slowly. From some distance, he addressed the tree thus: Continue reading
Nature teaches more than she preaches. There are no sermons in stones. It is easier to get a spark out of a stone than a moral. —John Burroughs
Jendhamuni on July 16, 2021
Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.
This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.
Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.
The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts.
Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom. Continue reading
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
Desktop version
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
