Saturday, January 14, 2012

Let collectively pray for the well-being and safety of Borei Keila residents

Lord Buddha teaches us to sacrifice materials, relatives, personal organs and including personal life in order to safeguard the Dhamma or the rule of laws or righteousness. In Cambodia, the current flow of her society is in reverse to this teaching. Top leaders and their colleagues seem enjoy personal gains, personal materials, personal relatives and personal power more any other things. Their gains are at the ridge of greed, hatred and delusion. It is at a clear spot of damaging the Dhamma.

Look at the development project, Boeung Kok lake as well as Borei Keila; the residents who have been living here have continuously received unfair treatment and forcibly evicted. The status of their citizenship and the status of their human dignity have been violently perpetrated by the powerful and the riches. Nonetheless, while winners have obtained all the capacities, the losers and the bottom-line Cambodians, have become the victims. They have been victimized unjustly. Dhamma of Lord Buddha has been twisted and manipulated by the winners and the powerful. The state of weaks and bottom-line people are visibly placed as the guilty.

Let join together to pray for the well-being and safety of those forcibly evicted residents and their young children.

Image of detaining those people in a place which are not consented by them is the grave violation of human rights.

Image of policemen equipped by guns and buttons viciously forced those innocent residents. Image of policemen kicking that small boy is a grave violation of human rights.


  1. Dear friends,

    "Lord Buddha teaches us to sacrifice materials, relatives, personal organs and including personal life in order to safeguard the Dhamma or the rule of laws or righteousness."

    That is simply nonsense.

    What the Buddha taught (to his disciples) is that one should never give up his moral, end even if bandits are about to cut once body into pieces, one should not bear on single thought of anger.

    To make ones own moral conduct stronger, metta is needed. Real metta embrace every being, it is not selectivity, not discriminating, it does not has any attachment to a group of being and it does not have specific self identification.

    Metta can be practiced all the time and the more understanding comes and joins metta, the pure it will be.
    One realizes that all being suffering from the same reason, struggle because of the same wish, fighting each other out of the same reason, one does not think he is the good and he is the bad.

    He wishes all of them to get ride of the reason of suffering, to find that what every being is seeking (peace and happiness) by them self with ease.

    One understanding that harming and killing is hurtful and leads to suffering, one who does not liked to be hurt, starts to abstain from harming and killing.

    One understanding that stealing and taking is hurtful and leads to suffering, one who does not what to be bereft, starts to abstain from stealing and taking what is not given.

    One understanding that fornicate and sexual misconduct is hurtful and leads to suffering, one who does not what to be harmed in the same way, starts to abstain from sexual misconduct.

    One understanding that lying, not speaking the truth and idle talk leads to suffering, one who does not what to be harmed by such talks, starts to abstain from lying, not speaking the truth and idle talk.

    One understanding that intoxication, intentional caused heedlessness leads to harming and suffering, one who does not what to be harmed by its cause, starts to abstain form consuming intoxicants.

    to be continue...

  2. :continue:

    And how does one act like a disciple of the Buddha, one who strives for peace and happiness, for all beings and for him self?

    He stoops to feed the fire and turns to Effacement, he is like a fire man and turns the world cool:

    12. "But herein, Cunda, effacement should be practiced by you:[16]

    (1) Others will be harmful; we shall not be harmful here — thus effacement can be done.[17]
    (2) Others will kill living beings; we shall abstain from killing living beings here — thus effacement can be done.
    (3) Others will take what is not given; we shall abstain from taking what is not given here — thus effacement can be done.
    (4) Others will be unchaste; we shall be chaste here — thus effacement can be done.
    (5) Others will speak falsehood; we shall abstain from false speech here — thus effacement can be done.
    (6) Others win speak maliciously; we shall abstain from malicious speech here — thus effacement can be done.
    (7) Others will speak harshly; we shall abstain from harsh speech here — thus effacement can be done.
    (8) Others will gossip; we shall abstain from gossip here — thus effacement can be done.
    (9) Others will be covetous; we shall not be covetous here — thus effacement can be done.
    (10) Others will have thoughts of ill will; we shall not have thoughts of ill will here — thus effacement can be done.
    (11) Others will have wrong views; we shall have right view here — thus effacement can be done.
    (12) Others will have wrong intention; we shall have right intention here — thus effacement can be done.
    (13) Others will use wrong speech; we shall use right speech here — thus effacement can be done.
    (14) Others will commit wrong actions; we shall do right actions here — thus effacement can be done.
    (15) Others will have wrong livelihood; we shall have right livelihood here — thus effacement can be done.
    (16) Others will make wrong effort; we shall make right effort here — thus effacement can be done.
    (17) Others will have wrong mindfulness; we shall have right mindfulness here — thus effacement can be done.
    (18) Others will have wrong concentration; we shall have right concentration here — thus effacement can be done.
    (19) Others will have wrong knowledge; we shall have right knowledge here — thus effacement can be done.
    (20) Others will have wrong deliverance; we shall have right deliverance here — thus effacement can be done.
    (21) Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here — thus effacement can be done.
    (22) Others will be agitated; we shall be unagitated here — thus effacement can be done.
    (23) Others will be doubting; we shall be free from doubt here — thus effacement can be done.
    (24) Others will be angry; we shall not be angry here — thus effacement can be done.
    (25) Others will be hostile; we shall not be hostile here — thus effacement can be done.
    (26) Others will denigrate; we shall not denigrate here — thus effacement can be done.
    (27) Others will be domineering; we shall not be domineering here — thus effacement can be done.

    to be continue...

  3. ...continue:

    (28) Others will be envious; we shall not be envious here — thus effacement can be done.
    (29) Others will be jealous; we shall not be jealous here — thus effacement can be done.
    (30) Others will be fraudulent; we shall not be fraudulent here — thus effacement can be done.
    (31) Others will be hypocrites; we shall not be hypocrites here — thus effacement can be done.
    (32) Others will be obstinate; we shall not be obstinate here — thus effacement can be done.
    (33) Others will be arrogant; we shall not be arrogant here — thus effacement can be done.
    (34) Others will be difficult to admonish; we shall be easy to admonish here — thus effacement can be done.
    (35) Others will have bad friends; we shall have noble friends here — thus effacement can be done.
    (36) Others will be negligent; we shall be heedful here — thus effacement can be done.
    (37) Others will be faithless; we shall be faithful here — thus effacement can be done.
    (38) Others will be shameless; we shall be shameful here — thus effacement can be done.
    (39) Others will be without conscience; we shall have conscience here — thus effacement can be done.
    (40) Others will have no learning; we shall be learned here — thus effacement can be done.
    (41) Others will be idle; we shall be energetic here — thus effacement can be done.
    (42) Others will be lacking in mindfulness; we shall be established in mindfulness here — thus effacement can be done.
    (43) Others will be without wisdom; we shall be endowed with wisdom — thus effacement can be done.
    (44) Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them;[18] we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease — thus effacement can be done.

    Sallekha Sutta: The Discourse on Effacement

    with metta (may you find the way to peace and happiness for your self with ease)

  4. Dear Hanzze;

    Of course, it makes sense from you words: strong moral comes from strong embrace of metta. But you misunderstand the word of Lord Buddha: he didn't mean to give up moral by embracing metta for all without using wisdom to counter-balance it. Buddha's teaching is about wisdom.

    From Buddhist point of view on Eightfold Path, Buddha taught us to embrace wisdom (right thought and right understanding) before catching up others.

    On the other hand, what is the source that you dare to state that Buddha encourage his disciples to embrace "moral", not "Dhamma"? You might misunderstand the term Dhamma and Sila (Moral). Sila is just part of the Tipitaka, Dhamma include all those 3 baskets.

    Let consider this word Yo Vo Ananda Dhammo Ca Vinayo Ca...please, translate this phrase of Lord Buddha and elaborate it in order to do a task of conceptualization than just copying and pasting.



  5. Dear Dhammaduta,

    It is really difficult to follow your thoughts and like always you do not really read what is written. Honestly I am not sure if it is useful to argue with you. How ever, it is always great if you share some additional Dhamma, but its also secure to divide "my thought's" from the suttas (that is why it is useful to recite - copy and paste). But that needs a good amount of concentration and a capacity to let go of thoughts and ideas while reflecting on a sutta.
    Maya is very tricky and it makes gold from a simple stone and even tends to willing to let others see it as gold.

    Its like Doing the Math

    The Dhamma is like doing math. There's multiplication, division, addition, and subtraction. If we can think in this way, we'll be intelligent. We know the right time and place for things. We subtract when we should subtract, multiply when we should multiply, divide when we should divide, add together when we should add together. If we multiply every time, our hearts will die from the burden. In other words, we have no sense of enough. No sense of enough means no sense that we're growing old.

    Anyone with a sense of growing old is a person with a sense of enough. When there's enough, the words, "Okay, that's plenty," can make their way up. If there's not enough, that "okay" can't make its way up because we keep on wanting to take. We've never thrown anything away, let anything go, put anything down. We're always taking. If we can "okay," we're at ease. That's enough.

    Ok, lets try to get you thoughts into some order again:

    As you told, right view is the first step on the eightfold path:

    "And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view."

    — DN 22

    See? There is no "He is the problem, that is external thing is the reason!" And also no taking side. There is just seeing suffering, understanding it as suffering, remembering the cause and remembering the way out, as you said: the Eighfold path. So once attained this wisdom, there is no more way out of the eightfold path. But know its just intellectual and you thoughts and ideas will easy lead you astray again and lifting up wrong ideas, holding on them and cause suffering in addition.

    Therefore metta is very useful to help right view growing to something own and not only an intellectual line of words. Metta means goodwill embracing all being. Its a wish: May all being find real happiness and find the way to happiness for them self with ease. Metta that causes additional harm is not metta, its just a form of tanha, nothing more. And with that we can easily come to right intention:

    to be continue...

  6. continue:

    "And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."

    — SN 45.8

    "Resolved on renunciation" is the first. It does not say, go into the public and cry out what you have seen and do not understand, it says: renunciation. Reflecting for your self: Solve the problem in your self.
    Then it says: "on freedom from ill-will" freedom from ill-will! It does not say he is good and he is bad, and it also does not say to act out of such a deluded judgement, but it says: freedom of ill-will and resolved on harmlessness.
    To call somebody the mad one, to pique, to take opinion for a person, group or idea one hurts and is harmfull. When I tell you for example "you are a young rpide and silly monk and the reason why many people suffer because they follow you", you are hurt as well as the people who follow you, right? So that would be not the way one should act and the wrong intention even if it would be the truth. With such an act, one would cause only additional suffering and anger on the opposite site.

    Why would somebody act like this? Because he does not have right view yet. Intellectual, but when the things really arise, he is not aware of them. Touched by emotions and attached to a group and not able to develop metta he lifts up an opinion and leave the eightfold path in the same moment.

    For layman who never really understood Dhamma it is not so easy to relay on right view as well it is also not easy for "a Monk to be" (one who walks the way as a monk, but has not attained a fruit jet). So a Layman remembers the silas, if he is a devoted person and only by following this silas he would not fall into a wrong doing and be protected.
    The same is for a trainee - monk (even he has some intellectual understanding, one gains sainthood only by self realization, not by study) and as the danger of wrongdoings is much more hurtful as than what a laymen ever can do, he has many rules which are for his protection to practice to gain one day real right view and not only intellectual.

    So once one has decided to follow Buddha (and not his ideas!) on relays already on some understanding of right view and right intention and works now on the first trainings on this path and that is virtue (sila), making virtue clean and straight, he is able to gain the right mindfulness and right concentration (Samadhi) and with this tools he will (if the eightfold path is fully developed) attain the first wisdom (panna) the fruit of stream entering.

    That is why Buddhism practice is cool and harmless all the time, if it is practice. When it gets warm, we know immediately "Ohh, that is not the path!" and mostly it starts that we have not kept our precepts. Sometimes this are harsh words, lies or idle talk.
    At the beginning we are not aware of our intentions and the subtle anger, greed and illusion behind, so we simply observe Silas to protect others as well as our self.

    To improve it we need to think before we act(mental, verbal incl. writting, and physical) "will that be harmful for others (thinking on all!) will that be harmfull for me", if not do it, if: dont do it (just that, nothing more). That we should observe while we are doing something and as soon as we see it is hurtful for somebody our for our self, we stop. Nothing more, just that. And we need to observe the longtime effects of our doing. If such a doing had caused harm, we will not do it any more.

    So we can improve us our self all the time, it just needs mindfulness, heed-fulness on our acts, intention, feelings, consciousness and our body. If our mind turns outward and holds on ideas, we are lost what ever we do. Maya has us caught with both hands and only big big suffering will help us to let go of it one time.

    Be mindful! With so much understanding of Dhamma, one does only need to start to follow it, nothing more. Just do it, suffering is nothing but selfish!

    with metta

  7. There is a good essay which I like to provide for those interested in what metta means as well as what a Buddhist attitude actually is:

    Metta Means Goodwill

    Ajaan Fuang, my teacher, once discovered that a snake had moved into his room. Every time he entered the room, he saw it slip into a narrow space behind a storage cabinet. And even though he tried leaving the door to the room open during the daytime, the snake wasn’t willing to leave. So for three days they lived together. He was very careful not to startle the snake or make it feel threatened by his presence. But finally on the evening of the third day, as he was sitting in meditation, he addressed the snake quietly in his mind. He said, “Look, it’s not that I don’t like you. I don’t have any bad feelings for you. But our minds work in different ways. It’d be very easy for there to be a misunderstanding between us. Now, there are lots of places out in the woods where you can live without the uneasiness of living with me.”

    And as he sat there spreading thoughts of metta to the snake, the snake left. When Ajaan Fuang first told me this story, it made me stop and reconsider my understanding of what metta is. Metta is a wish for happiness—true happiness—and the Buddha says to develop this wish for ourselves and everyone else: “With mettafor the entire cosmos, cultivate a limitless heart.” (Sn 1:8) But what’s the emotional quality that goes along with that wish? Many people define it as “lovingkindness,” implying a desire to be there for other people: to cherish them, to provide them with intimacy, nurture, and protection. The idea of feeling love for everyone sounds very noble and emotionally satisfying. But when you really stop to think about all the beings in the cosmos, there are a lot of them who—like the snake—would react to your lovingkindness with suspicion and fear. Rather than wanting your love, they would rather be left alone.

    Others might try to take unfair advantage of your lovingkindness, reading it as a sign either of your weakness or of your endorsement of whatever they want to do. In none of these cases would your lovingkindness lead to anyone’s true happiness. You’re left to wonder if the Buddha’s instructions on universal metta are really realistic or wise. But as I learned from Ajaan Fuang’s encounter with the snake, metta is not necessarily an attitude of lovingkindness. It’s more an attitude of goodwill— wishing the other person well, but realizing that true happiness is something that each of us ultimately will have to find for him or herself, and sometimes most easily when we go our separate ways.
    This understanding of metta is borne out in the Pali Canon, first of all in the word itself. The Pali language has another word for love—pema—whereas metta is related to the word mitta, or friend. Universal metta is friendliness for all. The fact that this friendliness equates with goodwill is shown in the four passages in the Canon where the Buddha recommends phrases to hold in mind when developing thoughts of metta. These phrases provide his clearest guide not only to the emotional quality that underlies metta, but also to the understanding of happiness that explains why it’s wise and realistic to develop metta for all.

    The first set of phrases comes in a passage where the Buddha recommends thoughts to counter ill will. These phrases are chanted daily in Theravada communities the world over:

    to be continue...

  8. ...continue:

    “May these beings—free from animosity,free from oppression, and free from trouble—look after themselves with ease.” — AN 10:176

    Notice that last statement: “May they look after themselves with ease.” You’re not saying that you’re going to be there for all beings all the time. And most beings would be happier knowing that they could depend on themselves rather than having to depend on you. I once heard a Dharma teacher say that he wouldn’t want to live in a world where there was no suffering because then he wouldn’t be able to express his compassion—which when you think about it, is an extremely selfish wish.
    He needs other people to suffer so he can feel good about expressing his compassion? A better attitude would be, “May all beings be happy. May they be able to look after themselves with ease.” That way they can have the happiness of independence and self­reliance.

    Another set of metta phrases is in the Karaniya Metta Sutta. They start out with a simple wish for happiness:

    Happy, at rest, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far , born & seeking birth: May all beings be happy at heart.

    But then they continue with a wish that all beings avoid the causes that would lead them to unhappiness:

    Let no one deceive another or despise anyone anywhere, or through anger or resistance wishfor another to suffer. — Sn 1:8

    In repeating these phrases, you wish not only that beings be happy, but also that they avoid the actions that would lead to bad karma, to their own unhappiness. You realize that happiness has to depend on action: For people to find true happiness, they have to understand the causes for happiness and act on them. They also have to understand that true happiness is harmless. If it depends on something that harms others, it’s not going to last. Those who are harmed are sure to do what they can to destroy that happiness. And then there’s the plain quality of sympathy: If you see someone suffering, it’s painful. If you have any sensitivity at all, it’s hard to feel happy when you know that your happiness is causing suffering for others.

    So again, when you express goodwill, you’re not saying that you’re going to be there for them all the time. You’re hoping that all beings will wise up about how to find happiness and be there for themselves. The Karaniya Metta Sutta goes on to say that when you’re developing this attitude, you want to protect it in the same way that a mother would protect her only child.

    to be continue...

  9. ...continue:

    As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings.

    Some people misread this passage—in fact, many translators have mistranslated it—thinking that the Buddha is telling us to cherish all living beings the same way a mother would cherish her only child. But that’s not what he’s actually saying. To begin with, he doesn’t mention the word “cherish” at all. And instead of drawing a parallel between protecting your only child and protecting other beings, he draws the parallel between protecting the child and protecting your goodwill. This fits in with his other teachings in the Canon.

    Nowhere does he tell people to throw down their lives to prevent every cruelty and injustice in the world, but he does praise his followers for being willing to throw down their lives for their precepts:

    “Just as the ocean is stable and does not overstep its tideline, in the same way my disciples do not—evenfor the sake of their lives —overstep the training rules I haveformulated for them.” — Ud 5:5

    The verses here carry a similar sentiment: You should be devoted to cultivating and protecting your goodwill to make sure that your virtuous intentions don’t waver. This is because you don’t want to harm anyone. Harm can happen most easily when there’s a lapse in your goodwill, so you do whatever you can to protect this attitude at all times.

    This is why, as the Buddha says toward the end of the sutta, you should stay determined to practice this form of mindfulness: the mindfulness of keeping in mind your wish that all beings be happy, to make sure that it always informs the motivation for everything you do. This is why the Buddha explicitly recommends developing thoughts of metta in two situations where it’s especially important—and especially difficult—to maintain skillful motivation: when others are hurting you, and when you realize that you’ve hurt others.

    If others are harming you with their words or actions—“even if bandits were to carve you up savagely, limb by limb, with a two­handled saw ”

    the Buddha recommends training your mind in this way:
    Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of goodwill, and with no inner hate. We will keep pervading these people with an awareness imbued with goodwill and, beginning with them, we will keep pervading the all­encompassing world with an awareness imbued with goodwill—abundant, expansive, immeasurable,free from hostility,free from ill will. — MN 21

    to be continue...

  10. ...continue:

    In doing this, the Buddha says, you make your mind as expansive as the River Ganges or as large as the earth—in other words, larger than the harm those people are doing or threatening to do to you. He himself embodied this teaching after Devadatta’s attempt on his life. As he told Mara—who had come to taunt him while he was resting from a painful injury— “I lie down with sympathy for all beings.” (SN 4:13) When you can maintain this enlarged state of mind in the face of pain, the harm that others can do to you doesn’t seem so overwhelming, and you’re less likely to respond in unskillful ways. You provide protection—both for yourself and for others—against any unskillful things you otherwise might be tempted to do.

    As for the times when you realize that you’ve harmed others, the Buddha recommends that you understand that remorse is not going to undo the harm, so if an apology is appropriate, you apologize. In any case, you resolve not to repeat the harmful action again. Then you spread thoughts of goodwill in all directions. This accomplishes several things. It reminds you of your own goodness, so that you don’t—in defense of your self­image—revert to the sort of denial that refuses to admit that any harm was done. It strengthens your determination to stick with your resolve not to do harm. And it forces you to examine your actions to see their actual effect: If any other of your habits are harmful, you want to abandon them before they cause further harm. In other words, you don’t want your goodwill to be just an ungrounded, floating idea. You want to apply it scrupulously to the nitty­gritty of all your interactions with others.

    That way your goodwill becomes honest. And it actually does have an impact, which is why we develop this attitude to begin with: to make sure that it actually does animate our thoughts, words, and deeds in a way that leads to a happiness harmless for all. Finally, there’s a passage where the Buddha taught the monks a chant for spreading goodwill to all snakes and other creeping things. The story goes that a monk meditating in a forest was bitten by a snake and died. The monks reported this to the Buddha and he replied that if that monk had spread goodwill to all four great families of snakes, the snake wouldn’t have bitten him. Then the Buddha taught the monks a protective chant for expressing metta not only for snakes, but also for all beings:

    I have goodwill for footless beings, goodwill for two­footed beings, goodwill for four ­footed beings, goodwill for many­footed beings. May footless beings do me no harm. May two­footed beings do me no harm. May four ­footed beings do me no harm. May many­footed beings do me no harm. May all creatures, all breathing things, all beings —each & every one— meet with good fortune . May none of them come to any evil. Limitless is the Buddha, limitless the Dhamma, limitless the Sangha. There is a limit to creeping things: snakes, scorpions, centipedes, spiders, lizards, & rats. I have made this safeguard, I have made this protection. May the beings depart. — AN 4:67

    to be continue...

  11. ...continue:

    The last statement in this expression of metta takes into consideration the truth that living together is often difficult—especially for beings of different species that can harm one another—and the happiest policy for all concerned is often to live harmlessly apart.

    These different ways of expressing metta show that metta is not necessarily the quality of lovingkindness. Metta is better thought of as goodwill, and for two reasons. The first is that goodwill is an attitude you can express for everyone without fear of being hypocritical or unrealistic. It recognizes that people will become truly happy not as a result of your caring for them but as a result of their own skillful actions, and that the happiness of self­reliance is greater than any happiness that comes from dependency.

    The second reason is that goodwill is a more skillful feeling to have toward those who would be suspicious of your lovingkindness or try to take advantage of it. There are probably people you’ve harmed in the past who would rather not have anything to do with you ever again, so the intimacy of lovingkindness would actually be a source of pain for them, rather than joy . There are also people who, when they see that you want to express lovingkindness, would be quick to take advantage of it. And there are plenty of animals out there who would feel threatened by any overt expressions of love from a human being . In these cases, a more distant sense of goodwill—that you promise yourself never to harm those people or those beings—would be better for everyone involved.
    This doesn’t mean that lovingkindness is never an appropriate expression of goodwill. You simply have to know when it’s appropriate and when it’s not. If you truly feel metta for yourself and others, you can’t let your desire for warm feelings of love and intimacy render you insensitive to what would actually be the most skillful way to promote true happiness for all.

    —Thanissaro Bhikkhu

    with metta

  12. Dear Hanzze;

    Now it is again that you haven't answered my question directly, or you have lost your focus on:

    - Buddha encouraged us to safeguard the Dhamma or
    - Buddha encouraged us to safeguard the Sila or Moral?

    This is our main topic my Dhamma friend,


  13. Dear Dhammaduta,

    maybe you had not the time to read what was written above:

    “Just as the ocean is stable and does not overstep its tideline, in the same way my disciples do not—evenfor the sake of their lives —overstep the training rules I haveformulated for them.” — Ud 5:5

    What would you like to protect? Dhamma?

    "...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.

    it simply is :-)

    Take care of you and may you find more time. In this way you can take care of the only thing that has an impact of your self, your actions (thoughts, words and physical deeds)

    with metta

  14. The only thing one can take care of that has an impact of others as well!

  15. Dear Hanzze;

    Your statement on Buddha's disciples accept to die better than to give up moral (Sila) is not exactly what Buddha taught. It is just part of the Buddhist tale, not the real teaching of Lord Buddha.

    Several times and especially the day Buddha passed away, he repeatedly emphasized on the Dhamma and Vinaya as our master.

    I hope you got this.

    According to the law of Original Interdependence, our action can shape every thing (internally speaking, ourselves; externally speaking, people and nature around us).

    This is called the teaching of "Cause and Effect", not thing that you wrongly described the teaching of Lord Buddha as "egg and chicken, or having end". Buddha's teaching is the circle.


  16. Dear Dhammaduta,

    we already know that your ideas are higher as the teaching of the Buddha. There is not one post of you, where you reject the Buddha Dhamma. Your opinions and your fight seems to be higher as it, wiser, more important. Its normal that one fights for his ideas, but its also normal that one who follows the teachings of the Buddha protects his virtue rather then his deluded ideas.

    To tell what the Buddha taught according the Dhamma on Anandas grieving that he might lose his guide when Buddha dies maybe here:

    "Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

    "And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

    34. "When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

    35. "Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, [20] if they have the desire to learn."

    DN 16

    Again, not a single justification of doing wrong in the name of Buddha Dhamma Sangha.

    "Your statement on Buddha's disciples accept to die better than to give up moral (Sila) is not exactly what Buddha taught."

    Maybe you like to give any reference, where the Buddha advices to let go of Vinaya or Sila for any sake. "Killing in the name of, harming in the name of, stealing in the name of, lying in the name of...", come on, what do you like to tell us and teach us. Jihad? Crusades? Milkhemet Mitzvah?
    Well we know that some strong deluded Cambodian monks have also leaded people into war in history and that the misuse of Buddha Dhamma for politic has a long tradition here. I guess you also know the chicken out of it. It seems that there is a new egg.

    Dhammaduta, it's normal that one clinging to his idea, not free from anger not free from greed,, not free from delusion, lifts up wrong ideas is subject to his defilement. That is why Sila and Vinaya are training tools, nobody can be perfect at the beginning, but to put away the trainings one would not make progress and will fall aside to any other ideas and is victim of maya all the time.

    Dhamma is the master of an disciple as well as the Vinaya is the protection and the training for one who likes to call Dhamma one day his own.

    Take care of your virtue and one day you might be able to understand that the teaching of the Buddha is based on harmlessness and the focus on ones own conducts.

    with metta

  17. Dear Hanzze;

    It is a sin, a terrible sin if you cannot prove that "I have always rejected Buddha Dhamma" like you stated. Please, prove it to me.

    My always statement is to confirm that Dhamma is the priority that Buddha advised all his disciples to adhere with. It is like what you posted the last advice of Lord Buddha to Ananda. Yes, now you got some point of it.

    However, your stance on Moral as priority or Buddha's main teaching is just half glass water and it is not a complete understanding.

    Now you might get into the main point.

    Buddha said "Dhammo Have Rakkhati Dhammacari = Dhamma will safeguard those who practice Dhamma".


  18. Dear friend,

    so what keeps you from just practicing? I know, keeping precepts is not so easy if one likes to gain worldly things.

    There is no such thing as a "sin". There are wholesome deeds, and there are unwholesome deeds and they come into arising out of intention.
    So if one takes care of his intention (thought) one is able to do wholesome deeds. If the mind is not pure, the deed will not be pure, so we can remember the right action before we do something.

    And what is right intention as a forerunner for right speech, right action, right livelyhood?

    "And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."

    — SN 45.8

    So if somebody does not have right intention (resolve) naturally jet, he can think: "Does that article that I write leads to renunciation? Is that article free from ill-will? Does that article harm anybody?" and if he remembers on the eightfold path and such questions, he would simply do not write such things.

    But if he things that he needs to motivate people to a "holly" war, to lead people to conflict, that practicing has something to do with fighting and opinion's because he is not free form ill-will, does not seek renunciation and is attached to the world, he writes such things.

    But how ever, what was done was done. One could learn, or one will wander on and on. In that way he does not overcome desire and sorrow in regard to the world. He is just fuel to keep the fire of suffering burning on.

    Only dukkha will be able to teach him to stop this way. May there be less dukkha needed to let him join establish the eightfold path for the very first time so that one will never turn downward again.

    with metta

  19. Dear Hanzze;

    For the sake of Dhamma, one will find blame none, one will find ill-will none, one will find dhukkha none.

    Let the Buddha Dhamma which is the important teaching of Lord Buddha be spread throughout the world, may the world see peace, non-violence, tolerance, and compassion....


  20. The Bamboo Acrobat

    [The Buddha addressed the monks:]
    Once upon a time, monks, a bamboo acrobat, setting himself upon his bamboo pole, addressed his assistant Medakathalika: "Come you, my dear Medakathalika, and climbing up the bamboo pole, stand upon my shoulders." "Okay, master" the assistant Medakathalika replied to the bamboo acrobat; and climbing up the bamboo pole she stood on the master's shoulders. So then the bamboo acrobat said this to his assistant Medakathalika: "You look after me, my dear Medakathalika, and I'll look after you. Thus with us looking after one another, guarding one another, we'll show off our craft, receive some payment, and safely climb down the bamboo pole." This being said, the assistant Medakathalika said this to the bamboo acrobat: "That will not do at all, master! You look after yourself, master, and I will look after myself. Thus with each of us looking after ourselves, guarding ourselves, we'll show off our craft, receive some payment, and safely climb down from the bamboo pole. That's the right way to do it!"

    [The Buddha said:]
    Just like the assistant Medakathalika said to her master: "I will look after myself," so should you, monks, practice the establishment of mindfulness. You should (also) practice the establishment of mindfulness (by saying) "I will look after others." Looking after oneself, one looks after others. Looking after others, one looks after oneself. And how does one look after others by looking after oneself? By practicing (mindfulness), by developing (it), by doing (it) a lot. And how does one look after oneself by looking after others? By patience, by non-harming, by loving kindness, by caring (for others). (Thus) looking after oneself, one looks after others; and looking after others, one looks after oneself.


    Verse 75: Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbana is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly gain and honour, but devote himself to solitude, detachment and the realization of Nibbana.


    Verse 166: For the sake of another's benefit, however great it may be, do not neglect one's own (moral) benefit. Clearly perceiving one's own benefit one should make every effort to attain it.


    Vers 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).

    with metta