If you’ve been worried about how the future will turn out because things aren’t going as you planned, this is a good life lesson: you can create the future you want, which immediately helps you stop worrying about it. By creating your future rather than fearing it you regain the element of control and stop looking at yourself as the victim of things that are happening to you. They say the future is unknown, and largely it is, but you can do things today that will influence your tomorrows, and that makes today a very powerful thing indeed. Source: Bright Drops

 A Dhammatalk by Ajahn Chah

Some of us start to practise, and even after a year or two, still don’t know what’s what. We are still unsure of the practice. When we’re still unsure, we don’t see that every thing around us is purely Dhamma, and so we turn to teachings from the Ajahns. But actually, when we know our own mind, when there is sati to look closely at the mind, there is wisdom. All times and all places become occasions for us to hear the Dhamma.

We can learn Dhamma from nature, from trees for example. A tree is born due to causes and it grows following the course of nature. Right here the tree is teaching us Dhamma, but we don’t understand this. In due course, it grows and grows until it buds, flowers and fruit appear. All we see is the appearance of the flowers and fruit; we’re unable to bring this within and contemplate it. Thus we don’t know that the tree is teaching us Dhamma. The fruit appears and we merely eat it without investigating: sweet, sour or salty, it’s the nature of the fruit. And this is Dhamma, the teaching of the fruit. Following on, the leaves grow old. They wither, die and then fall from the tree. All we see is that the leaves have fallen down. We step on them, we sweep them up, that’s all. We don’t investigate thoroughly, so we don’t know that nature is teaching us. Later on the new leaves sprout, and we merely see that, without taking it further. We don’t bring these things into our minds to contemplate.

If we can bring all this inwards and investigate it, we will see that the birth of a tree and our own birth are no different. This body of ours is born and exists dependent on conditions, on the elements of earth, water, wind and fire. It has its food, it grows and grows. Every part of the body changes and flows according to its nature. It’s no different from the tree; hair, nails, teeth and skin – all change. If we know the things of nature, then we will know ourselves.

People are born. In the end they die. Having died they are born again. Nails, teeth and skin are constantly dying and re-growing. If we understand the practice then we can see that a tree is no different from ourselves. If we understand the teaching of the Ajahns, then we realize that the outside and the inside are comparable. Things which have consciousness and those without consciousness do not differ. They are the same. And if we understand this sameness, then when we see the nature of a tree, for example, we will know that it’s no different from our own five ‘khandhas2’ – body, feeling, memory, thinking and consciousness. If we have this understanding then we understand Dhamma. If we understand Dhamma we understand the five ‘khandhas’, how they constantly shift and change, never stopping.

So whether standing, walking, sitting or lying we should have sati to watch over and look after the mind. When we see external things it’s like seeing internals. When we see internals it’s the same as seeing externals. If we understand this then we can hear the teaching of the Buddha. If we understand this, then we can say that Buddha-nature, the ‘one who knows’, has been established. It knows the external. It knows the internal. It understands all things which arise.

Understanding like this, then sitting at the foot of a tree we hear the Buddha’s teaching. Standing, walking, sitting or lying, we hear the Buddha’s teaching. Seeing, hearing, smelling, tasting, touching and thinking, we hear the Buddha’s teaching. The Buddha is just this ‘one who knows’ within this very mind. It knows the Dhamma, it investigates the Dhamma. It’s not that the Buddha who lived so long ago comes to talk to us, but this Buddha-nature, the ‘one who knows’ arises. The mind becomes illumined. Continue reading →

Dogs have 13 blood types, horses have 8, cows have 9 while Humans only have 4. A coyote crossed with a dog is called a “coydog”. A dog’s nose is the equivalent of a human fingerprint: each has a unique pattern. Source: Factslides

‘I MISS U’ are only 3 words,
But takes…
3 seconds to read,
3 minutes to think,
3 hours to understand,
3 days to demonstrate,
3 weeks to explain and whole life to prove it.

~Smsrange

Polar bears appear to be white, but their hair is actually transparent; the white results from light being refracted through the clear hair strands, according to the Animal Diversity Web (ADW), a database maintained by the Museum of Zoology at the University of Michigan. The bears can also be yellowish in the summer due to oxidation, or may even appear brown or gray, depending on the season and light conditions. Polar bear skin is black; it absorbs the heat of the sun to keep the animals warm. Source: livescience

Last night I wanted to send you a message
But all I could write was,
‘noh ss!w !’
It didn’t make much sense
Until I read it upside down.

~smsrange

A line that very few understand:
Tears don’t come when you miss a person
but it comes when you don’t want to miss a person.
~smsrange

Our heart, when it’s at normalcy, is like rainwater. It’s clean water, clear, pure, and normal. If we put green coloring in the water, yellow coloring in the water, the color of the water turns to green, turns to yellow.

The same with our mind: When it meets with an object it likes, it’s happy. When it meets with an object it doesn’t like, it gets murky and uncomfortable — just like water that turns green when you add green coloring to it, or yellow when you add yellow coloring. It keeps on changing its color.

“…The Dhamma is just like this, talking in similes, because the Dhamma doesn’t have anything. It isn’t round, doesn’t have any corners. There’s no way to get acquainted with it except through comparisons like this. If you understand this, you understand the Dhamma.

“Don’t think that the Dhamma lies far away from you. It lies right with you; it’s about you. Take a look. One minute happy, the next minute sad, satisfied, then angry at this person, hating that person: It’s all Dhamma…”

~by Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu

When suffering arises, you have to see that it’s suffering, and to see what this suffering arises from. Will you see anything? If we look at things in an ordinary way, there’s no suffering. For example, while we’re sitting here, we’re at ease. But at another moment we want this spittoon, so we lift it up. Now things are different. They’re different from when we hadn’t yet lifted up the spittoon. When we lift the spittoon, we sense that we’re more weighed down. There’s a reason for it. Why do we feel weighed down if it’s not from having lifted the spittoon? If we don’t lift it, there’s nothing. If we don’t lift it, we feel light. So what’s the cause and what’s the result? All you have to do is observe just this much and you know. You don’t have to go off studying anywhere else. When we grasp onto something, that’s the cause of suffering. When we let go there’s no suffering. ~by Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu

It’s as if you leave home and lose your wallet. It fell out of your pocket onto the road away back there, but as long as you don’t realize what happened you’re at ease — at ease because you don’t yet know what this ease is for. It’s for the sake of dis-ease at a later time. When you eventually see that you’ve really lost your money: That’s when you feel dis-ease — when it’s right in your face.

The same holds true with our bad and good actions. The Buddha taught us to acquaint ourselves with these things. If we aren’t acquainted with these things, we’ll have no sense of right or wrong, good or bad.

by Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu