Sunday, October 14, 2012

Moving song to support the Engaged Buddhism of Ven. Luon Sovath by Koy Vanna

By seeing his devotion and dedication to socially engaged Buddhism, Lok Koy Vanna composed and sung this song to offer him a respect. Venerable Luon Sovath has seen continuing land evictions and social injustice to poor Cambodian farmers unacceptable in Buddhism. He has sacrificed his time, energy and knowledge to spread out Buddha's teachings to enable that Cambodian Buddhists have practiced Buddhism rightly. He is considered modern hero of Buddhist Sangha in Cambodia. 
ទឹកភ្នែករាស្រ្តគឺទឹកភែ្នកសង្ឃ - Tears of the people are tears of the monks: By Koy Vanna ព្រះគ្រូលួន សុវត្ថិ - Venerable Luon Sovath: By Koy Vanna


He moves us, he leads us, he speaks for us and he is our inspiration.

Anti-riot police are used to chain him, to silence him, but he knows better than to turn his mind against the police. He moves forward with his strong message: Lord Buddha teaches me to care, to serve, to tell truth.

Power of non-violence.

Power of music that touches the soul.

We are blessed.

There are more than ONE Loun Sovath. and that is the message of this powerful song.

Listen to it, remember the words, sing it at every gathering, every demonstration, every corner of every street, every village.


5 comments:

  1. The Love - Sutta/Pema Sutta: Affection

    "Monks, these four things are born. Which four? Affection is born of affection. Aversion is born of affection. Affection is born of aversion. Aversion is born of aversion.

    "And how is affection born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, 'This individual is pleasing, appealing, & charming to me. Others treat this individual as pleasing, appealing, & charming.' He gives rise to affection for them. This is how affection is born of affection.

    "And how is aversion born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, 'This individual is pleasing, appealing, & charming to me. Others treat this individual as displeasing, unappealing, & not charming.' He gives rise to aversion for them. This is how aversion is born of affection.

    "And how is affection born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, 'This individual is displeasing, unappealing, & not charming to me. Others treat this individual as displeasing, unappealing, & not charming.' He gives rise to affection for them. This is how affection is born of aversion.

    "And how is aversion born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, 'This individual is displeasing, unappealing, & not charming to me. Others treat this individual as pleasing, appealing, & charming.' He gives rise to aversion for them. This is how aversion is born of aversion.

    "Monks, these are the four things that are born.

    "Now, on the occasion when a monk, quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities, enters & remains in the first jhana — rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation — then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection... any affection of his that is born of aversion... any aversion of his that is born of aversion does not come about.

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  2. "On the occasion when a monk... enters & remains in the second jhana... enters & remains in the third jhana... enters & remains in the fourth jhana, then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection... any affection of his that is born of aversion... any aversion of his that is born of aversion does not come about.

    "On the occasion when a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having known & verified them for himself right in the here & now, then any affection of his that is born of affection is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Any aversion of his that is born of affection... any affection of his that is born of aversion... any aversion of his that is born of aversion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

    "This is said to be a monk who doesn't pull in, doesn't push away, doesn't smolder, doesn't flare up, and doesn't burn.

    "And how does a monk pull in? There is the case where a monk assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk pulls in.

    "And how does a monk not pull in? There is the case where a monk doesn't assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn't assume feeling to be the self... doesn't assume perception to be the self... doesn't assume fabrications to be the self... doesn't assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk doesn't pull in.

    "And how does a monk push away? There is the case where a monk returns insult to one who has insulted him, returns anger to one who is angry at him, quarrels with one who is quarreling. This is how a monk pushes away.

    "And how does a monk not push away? There is the case where a monk doesn't return insult to one who has insulted him, doesn't return anger to one who is angry at him, doesn't quarrel with one who is quarreling. This is how a monk doesn't push away.

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  3. "And how does a monk smolder? There is the case where, there being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.'

    "And how does a monk not smolder? There is the case where, there not being 'I am,' there doesn't come to be 'I am here,' there doesn't come to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.'

    "And how does a monk flare up? There is the case where, there being 'I am because of this (or: by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.'

    "And how does a monk not flare up? There is the case where, there not being 'I am because of this (or: by means of this),' there doesn't come to be 'I am here because of this,' there doesn't come to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.'

    "And how does a monk burn? There is the case where a monk's conceit of 'I am' is not abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. This is how a monk burns.

    "And how does a monk not burn? There is the case where a monk's conceit of 'I am' is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. This is how a monk doesn't burn."


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  4. Dhammapada 210-211

    Don't ever — regardless —
    be conjoined with
    what's dear or undear.
    It's painful not to see
    what's dear or
    to see what's not.

    So don't make anything dear,
    for it's dreadful
    to be far from what's dear.
    No bonds are found
    for those for whom
    there's neither dear nor undear.

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  5. ...A corrupter of families is a bhikkhu who — behaving in a demeaning, frivolous, or subservient way — succeeds in ingratiating himself to lay people to the point where they withdraw their support from bhikkhus who are earnest in the practice and give it to those who are more ingratiating instead. This is illustrated in the origin story of this rule, in which the followers of Assaji and Punabbasu (leaders of one faction of the group of six) had thoroughly corrupted the lay people at Kīṭāgiri.

    ...

    a bhikkhu with any of the following qualities:

    1) He is a maker of strife, disputes, quarrels, and issues in the Community.
    2) He is inexperienced, incompetent, and indiscriminately full of offenses (§).
    3) He lives in unbecoming association with householders.
    4) He is corrupt in his precepts, corrupt in his conduct, or corrupt in his views.
    5) He speaks in dispraise of the Buddha, Dhamma, or Saṅgha.
    6) He is frivolous in word, deed, or both.
    7) He misbehaves in word, deed, or both.
    8) He is vindictive in word, deed, or both.
    9) He practices wrong modes of livelihood.

    This last category includes such practices as:

    a) running messages and errands for kings, ministers of state, householders, etc. A modern example would be participating in political campaigns.
    b) scheming, talking, hinting, belittling others for the sake of material gain, pursuing gain with gain (giving items of small value in hopes of receiving items of larger value in return, making investments in hopes of profit, offering material incentives to those who make donations). (For a full discussion of these practices, see Visuddhimagga I.61-82.)
    c) Practicing worldly arts, e.g., medicine, fortune telling, astrology, exorcism, reciting charms, casting spells, performing ceremonies to counteract the influence of the stars, determining propitious sites, setting auspicious dates (for weddings, etc.), interpreting oracles, auguries, or dreams, or — in the words of the Vibhaṅga to the Bhikkhunīs' Pc 49 & 50 — engaging in any art that is "external and unconnected with the goal." The Cullavagga (V.33.2) imposes a dukkaṭa on studying and teaching worldly arts or hedonist doctrines (lokāyata). For extensive lists of worldly arts, see the passage from DN 2 quoted in BMC2, Chapter 10. (For the connection between lokāyata and hedonism (e.g., the Kāma Sūtra), see Warder, Outline of Indian Philosophy, pp. 38-39.)

    Saṅghādisesas are classified as heavy offenses (garukāpatti), both because of the seriousness of the offenses themselves and because the procedures of penance, probation, and rehabilitation are burdensome by design, not only for the offender but also for the Community of bhikkhus in which he lives — a fact intended to act as added deterrent to anyone who feels tempted to transgress.

    Saṅghādisesa
    http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.ch05.html#Sg13

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