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“I bear witness”

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“I bear witness”
These were the words of the Earth as a testament to The Buddha dear sangha. At a time when Siddartha Gautama was facing the biggest challenge of his life, he called upon our Earth to be his witness.

Shubzy Da'One

“I bear witness” Courtesy Shubzy Da’One


As Siddartha Gautama sat down and started to travel through the stages of meditation, Mara went to war with his mind for the whole night sending armies of demons, his daughters of temptation and finally claimed the seat of enlightenment belonged to him and not a mortal. His army shouted “I am his witness!” To which Mara then ridiculed the Bodhisattva by asking who could he possibly have as a witness. That was when Siddartha Gautama performed the bhumisparsha mudra (touching the earth mudra) and the Earth bellowed “I bear witness!” and with that Mara vanished, the pole star rose in the sky and Siddartha Gautama became The Buddha.

Out of all the powerful beings in this universe, the only being The Buddha called upon in the most important battle of his life was the Earth. Not no devas (gods) or kings. Not any being in the higher planetary planes or any from the lower. He called upon the Earth.
Why dear sangha? Because from the beginning of it’s existence, the Earth has observed each and every one of our lives. All our actions from every life we have ever taken has been seen by the Earth. The Earth had viewed the Bodhisattva aeons ago when he was bowing his head at the feet of the Buddha before him, Dipankara, and made the vow to live through many lives developing the perfections. The Earth had viewed all 547 lives noted in the Jataka tales and more of the Bodhisattva as he strived to develop these perfections. The Earth saw the Bodhisattva all the way up to the absolute ultimate moment where he achieved Budhahood.

How amazing is our Earth? As a child growing up, I was taught that I should be like the Earth. The Earth accepts whatever you give it, good or bad, whether it be receiving water from the rain or rubbish from humans. It does not complain. It accepts it with open arms. My father used to tell me to “be like the Earth and accept both good and bad as prasad (food from god)”. As a Buddhist the same concept arises when practicing the 10 perfections. The 6th perfection is khanti which means forbearance or patience, something which I greatly lack! The stories about this perfection in the Jataka tales say “he should practice forbearance or patience as the earth receives everything which is thrown upon it.”

Be like the Earth my dear sangha. Accept all pains and reliefs with open arms. Respect them both. Welcome them both. Love them both. Such devotion and dedication to those that harm it, the Earth still loves and looks after every living being upon it. Knowing each and every one of you more intimately than you know yourself. It sets the example of being silent, patient and ever observing. Be good to it. Take care of every living thing on it. Nurture it. Give love to it. Be like the Earth dear sangha, because one day, this same Earth hopefully will bear witness to your own enlightenment.

“Aham eva”

“Indeed that was I”

(Said by the Buddha at the end of a Jataka Tale)


Khmer Buddhist monks

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Source Kim Chandy

 

រូបំ ជិរតិ មច្ចានំ នាមគោត្តំ ន ជិរតិ ៖

រូបកាយរលត់រលាយទៅ

កេរ្តិ៍ឈ្មោះគង់នៅឥតរសាយ

ល្អអាក្រក់ឬវែងឆ្ងាយ

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6 Types of Buddhist Ordination

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បួសពេញចិត្តនឹងការលេង

អ្នកបួសមាន ៦ យ៉ាង
ព្រះសម្មាសម្ពុទ្ធប្រាប់

បួសដើម្បីចិញ្ចឹមជីវិត
បួសសន្សំទ្រព្យ
បួសល្ងង់ខ្លៅ
បួសទ្រុស្ដសីលទ្រុស្តសាសនា
បួសដើម្បីរលាស់ខ្លួតចាកចេញនៅវដ្ដ
ប្រភព ព្រះភិក្ខុ សីលសំវវោ មាន​ សុវណ្ឌី Bhikkhu Silasamvaro Mean Sovandy

អ្នកបួសមាន ៦ យ៉ាងព្រះសម្មាសម្ពុទ្ធប្រាប់

Posted by សុវណ្ឌី មាន on Thursday, February 4, 2016

Sermon on ‘Characteristics of Angels’

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ព្រះធម៍ទេសនាអំពី​ សម្បត្តិទេវតា សម្ដែងដោយព្រះធម្មវិបស្សនា កេតុធម្មោ សំ ប៊ុនធឿន
Dhamma Talk on ‘Characteristics of Angels’ giving by the late and renowned Vipassana Buddhist Master Ketodhammo Som Bunthoeun

Meaning of the Buddhist Flag

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‎ដើមកំណើតរស្មីទាំង ៦ពណ៌‬ នៃទង់ព្រះពុទ្ធសាសនា

#ដើមកំណើតរស្មីទាំង៦ពណ៌។អ្នកគេចេះសូត្រខ្លះ ត្រៀមសម្រាប់មាឃបូជាខាងមុខ

Posted by Phearun Rayuth on Tuesday, February 9, 2016

Four kinds of Lasciviousness (Causes of Downfall)

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អបាយមុខ ៤យ៉ាង
Four kinds of Lasciviousness (Causes of Downfall)

four kinds of lasciviousness 2559

អបាយមុខ ៤យ៉ាង Four kinds of Lasciviousness (Causes of Downfall). វត្ដកច្ឆបបព៍ត អណ្ដើក

 

Sangha Dana Ceremony of the Bangladeshi tradition

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ពិធីបុណ្យសង្ឃទានជនជាតិបេងក្លេតដេស
Courtesy Bhante Saranapala ប្រភព ព្រះភិក្ខុ សារណបាល
Bhante Saranapala

Bhante Saranapala2 Bhante Saranapala3jpg

ការមិនធ្វើបាបទាំងពួង

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ខន្ធ ៥

រូបល្អ តទៅមុខនឹងចាស់ ចិត្តល្អ ល្អណាស់ចាស់បារមី

ឧបាទានក្ខន្ធ ៥

ម្នាលភិក្ខុទាំងឡាយឧបាទានក្ខន្ធទាំងឡាយ៥ដែលតថាគតសម្តែងហើយដោយបំព្រួញក៏ជាហេតុនាំឱ្យកើតទុក្ខ

ប្រភព ប៊ុន ចាន់សុខេន
សព្វបាបស្ស អករណំ ការមិនធ្វើបាបទាំងពួង
កុសលស្សូបសម្បទា ការញ៉ាំងកុសលឲ្យកើតឡើង
សចិត្តបរិយោទបនំ ការធ្វើចិត្តរបស់ខ្លួនឲ្យផូរផង់
ឯតំ ពុទ្ធាន សាសនំ នេះជាពាក្យប្រៀនប្រដៅ របស់ព្រះពុទ្ធទាំងឡាយ ។

កាមគុណ ៥

កាមគុណគឺជាគ្រឿងជាប់ចំពាក់របស់សត្វដែលមានកិលេស

 

 

 

 

គតិ ៥

អ្នកដែលប្រព្រឹត្តល្អ រមែងមានគតិល្អ

សេចក្ដីស្រឡាញ់ ៥

តើមិត្តទាំងអស់គ្នាដឹងទេ? បុគ្គលឱ្យទានមិនកើតព្រោះហេតុអ្វី?

នីវរណៈ ៥

ស្រែទាំងឡាយមានស្មៅជាទោស ពួកសត្វលោកនេះ មានទោសៈជាទោស ព្រោះហេតុនោះ ទានដែលបុគ្គលឲ្យហើយដល់អ្នកមានទោសៈអស់ហើយ រមែងជាទានមានផលច្រើន ។

ឱរម្ភាគិយសំយោជនៈ ៥

សំយោជនៈ (កិសលេសជាគ្រឿងប្រកបនឹងចិត្ត) ទាំងប្រាំនេះ គឺ ទី ១.២.៣ លះបានដោយ សោតាបត្តិមគ្គ ចំណែកទី៥.៥ លះបានដោយអនាគាមិមគ្គ៕ ការអស់ទៅនៃតណ្ហាឈ្មោះថាអស់ទុក្ខទាំងពួង

ឧទ្ធម្ភាគិយសំយោជនៈ ៥

សំយោជនៈទាំង ៥នេះត្រូវលះដោយអរហត្តមគ្គជាសមុច្ឆេទ៕ ការអស់ទៅនៃតណ្ហាឈ្មោះថាអស់ទុក្ខទាំងពួង

កល្យាណធម៍ ៥យ៉ាង

កល្យានធម៌រមែងមិនដល់ការចាស់ជរាឡើយ! បុណ្យជាធម៌គួរធ្វើ បាបជាធម៌មិនគួរធ្វើ

សេចក្ដីវិនាស ៥យ៉ាង

ត្រូវដឹងថា បុគ្គលមិនមែនធ្លាក់នរក ដោយសារវិនាសទ្រព្យ ដោយសារវិនាស់ញាតិ ដោយសារវិនាស់រោគទេ គឺបុគ្គលធ្លាក់នរកដោយសារវិនាសសីល និងវិនាស់ទិដ្ឋិ (គឺយល់ខុសចាកសភាវពិត) ព្រោះហេតុដូច្នោះហើយបុគ្គលគប្បីជាអ្នកតាំងមាំក្នុងសីល និងជាអ្នកមានសម្មាទិដ្ឋិ

ការបរិបូណ៍មាន ៥យ៉ាង

ត្រូវដឹងថា ការបរិបូណ៌ទី៤ទី៥ មានក្នុងបុគ្គលណាបុគ្គលនោះឈ្មោះថាមិនសាបសូន្យឡើយ។ ព្រោះហេតុដូច្នោះហើយបុគ្គលគប្បីជាអ្នកតាំងមាំក្នុងសីល និងជាអ្នកមានសម្មាទិដ្ឋិ

ការបរិបូណ៍មាន ៥យ៉ាង

បុគ្គលដែលប្រសើរគឺចេះ ទូន្មានខ្លួនឯងឱ្យឃ្លាតចាកពីអំពើបាប

ការបរិបូណ៍មាន ៥យ៉ាង

បើសត្វលោកមានមេត្តាដល់គ្នានឹងគ្នា ពិភពលោកនេះគឺពិតជាមិនមានរឿងអាក្រក់កើតឡើងឡើយ មេត្តាគឺការចេះរាប់អានគ្នាដោយចិត្តដ៏ល្អមិន ប្រទូស្តរាយគ្នានិងគ្នា ចេះផ្តល់សេខក្តីសុខដល់គ្នានិងគ្នា មិនចងគំនុំដល់គ្នានិងគ្នា ទាំងយើងទាំងគេគឺពិតជាបានសុខ

អ្នកដែលមិនមានសីលរមែង

បុគ្គលណា ជាមនុស្សទ្រុស្ដសីល មានចិត្តមិនបានតម្កល់ខ្ជាប់(ទោះបី) រស់នៅអស់រយនៃឆ្នាំ ពុំប្រសើរឡើយ (ចំណែក)ការរស់នៅសូម្បីត្រឹមតែមួយថ្ងៃ របស់លោកអ្នកមានសីល មានការពិនិត្យពិចារណា ជាប្រក្រតី ប្រសើរជាង ។

អានិសង្សនៃបុគ្គលមានសីល

ក្លិនក្រស្នា និងក្លិនចន្ទន៍ណា ក្លិននេះ ក្រអូបមានប្រមាណតិចទេ ចំណែកក្លិននៃបុគ្គលមានសីលទាំងឡាយណា ក្លិននោះទើបក្រអូបលើស-លប់ ផ្សាយទៅក្នុងទេវលោកនិងមនុស្សលោកបាន ។

ធម៍ ៥ ឱ្យកើតនីវរណៈអានិសង្សនៃបុគ្គលមានសីល


Jaya Mangala

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យើងធ្លាប់តែឮព្រះសង្ឃសូត្រធម៌ពាហុំ តែពុំបានដឹងថាតើនរណាជាអ្នកប្រែសេចក្តីជាពាក្យកាព្យនៃធម៌ពាហុំនេះទេ។
ប្រភព ធម្មរង្សី Dhammaraingsey
សូមទាញយកជាភាសាខ្មែរ Download in Khmer:  Buddhajaya Mangala by Okhna Suttantabreychea Inda
Buddha Jaya Mangala

វិបស្សនា Vipassana

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vipassana

ប្រភព វិបស្សនាមគ្គផល


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The Sacred Relics of Buddha Sakyamuni

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ពិធីដង្ហែព្រះបរមសារី រិកធាតុនៃព្រះដ៏មានព្រះភាគ សក្សមុនី The Sacred Relics of Buddha Sakyamuni ពិធីដង្ហែព្រះបរមសារី រិកធាតុនៃព្រះដ៏មានព្រះភាគ សក្សមុនី នៅវត្ដគិរីវង្សាបុប្ផារាម អាស្រមសមាធិសន្ដិភាព នាថ្ងៃអាទិត្យ ១១កើត ខែចេត្រ ពុទ្ធសករាជ ២៥៥៩ ត្រូវនឹងថ្ងៃទី១៧ ខែមេសា គ្រិស្ដសករាជ ២០១៦ The Sacred Relics of Buddha Sakyamuni takes place at the Kiryvongsa Bopharam Buddhist Temple on Sunday the 11th Waxing Moon of Buddhist era 2559 equivalent to April 17, A.D.2016. Photo templenews.org

 

Vesakh ពិធីបុណ្យវិសាខបូជា

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សូមទស្សនាពិធីបុណ្យវិសាខបូជានាឆ្នាំកន្លង Watch past Vesakh

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Photos courtesy Bhikkhu Jaa Somsaroun

“The sacred commemoration of the Day of Vesak offers an invaluable opportunity to reflect on how the teachings of Buddhism can help the international community tackle pressing challenges,” Secretary-General Ban Ki-moon.

“Vesak”, the Day of the Full Moon in the month of May, is the most sacred day to millions of Buddhists around the world. It was on the Day of Vesak two and a half millennia ago, in the year 623 B.C., that the Buddha was born. It was also on the Day of Vesak that the Buddha attained enlightenment, and it was on the Day of Vesak that the Buddha in his eightieth year passed away.

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Photos courtesy Bhikkhu Jaa Somsaroun

The General Assembly, by its resolution ( Vesakh_UN_Resolution ) 54/115 of 1999, recognized internationally the Day of Vesak to acknowledge the contribution that Buddhism, one of the oldest religions in the world, has made for over two and a half millennia and continues to make to the spirituality of humanity. This day is commemorated annually at the UN Headquarters and other UN offices, in consultation with the relevant UN offices and with permanent missions, which also wish to be consulted.

Even the Buddha allows criticism

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criticism

Photo courtesy Bhikkhu Kou Sopheap

ល្អយ៉ាងណា ក៏នៅមានអ្នកទើសដែរ សូម្បីតែព្រះពុទ្ធ។

ពិធីបុណ្យកឋិនទាន នៅវត្ដគិរីវង្សាបុប្ផារាម អាស្រមសមាធិសន្ដិភាព Wat Kiryvongsa Bopharam celebrating Kathin

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ពិធីបុណ្យកឋិនទាន ប្រារព្ធនៅវត្ដគិរីវង្សាបុប្ផារាម អាស្រមសមាធិសន្ដិភាព រដ្ឋម៉ាសាឈូសិត្ដស៍ សហរដ្ឋអាមេរិក ថ្ងៃទី០៧ វិច្ឆិកា ព.ស.២៥៥៩ គ.ស.២០១៥
Wat Kiryvongsa Bopharam, located in Massachusetts United States, celebrating the Kathina Dana Ceremony on NOV 07, B.E.2559 A.D.2015
កឋិន ប្រសិនបើពុំប្រព្រឹត្ដបានត្រឹមត្រូវតាមពុទ្ធប្បញ្ញតិ ពុំបានអានិសង្សកឋិនឡើយ បានត្រឹមបច្ច័យបួន។
Wat Kiryvongsa Bopharam Kathin 2559 a Wat Kiryvongsa Bopharam Kathin 2559 bWat Kiryvongsa Bopharam Kathin 2559 c Wat Kiryvongsa Bopharam Kathin 2559 d Wat Kiryvongsa Bopharam Kathin 2559 e Wat Kiryvongsa Bopharam Kathin 2559 f Wat Kiryvongsa Bopharam Kathin 2559 g Wat Kiryvongsa Bopharam Kathin 2559 h Wat Kiryvongsa Bopharam Kathin 2559 i Wat Kiryvongsa Bopharam Kathin 2559 j

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ពុទ្ធប្បវត្ដិជារូបភាព Pictorial Story of the Buddha

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ពុទ្ធប្បវត្ដិជារូបភាព Pictorial Story of the Buddha
Courtesy Buddhism in The World

Buddha Story

Queen Mahamaya’s drea. Courtesy Buddhism in The World

Buddha Story2

Birth of Siddharth Gautam, the Buddha. Courtesy Buddhism in The World

Buddha Story3

Rishi Asitmuni visiting baby Siddharth. Courtesy Buddhism in The World

Buddha Story4

Young Siddharth meditates. Courtesy Buddhism in The World

Buddha Story5

Saving swan wounded by cousin Devdutt. Courtesy Buddhism in The World

Buddha Story6

Prince Siddhartha showing his archery skill. Courtesy Buddhism in The World

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Taming the wild stallion. Courtesy Buddhism in The World

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The wedding ceremony of prince Siddharth and princess Yashodhara. Courtesy Buddhism in The World

Buddha Story9

Oppose to war Shakya vs. Koliya, Rohini River. Courtesy Buddhism in The World

Buddha Story10

Leaving home. Courtesy Buddhism in The World

Buddha Story11

Renunciation of head hair. Courtesy Buddhism in The World

Buddha Story12

King Bimbisar offering half of his kingdom. Courtesy Buddhism in The World

Buddha Story13

With second teacher Uddak Ramputta. Courtesy Buddhism in The World

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Practicing Dukkaracariya (Austere Asceticism). Courtesy Buddhism in The World

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Leaving hard path. Courtesy Buddhism in The World

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With first teach Alaarkalam. Courtesy Buddhism in The World

Buddha Story17

Third dream before enlightenment. Courtesy Buddhism in The World

Buddha Story18

Fourth dream before enlightenment. Courtesy Buddhism in The World

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First dream before enlightenment. Courtesy Buddhism in The World

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Rice pudding offers by Sujata before becoming the Buddha. Courtesy Buddhism in The World

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Army of evil Maar trying to disturb the Buddha. Courtesy Buddhism in The World

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Fifth dream before enlightenment. Courtesy Buddhism in The World

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Enlightened, Siddharth Gautam becomes the Buddha. Courtesy Buddhism in The World

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First food received by the Buddha from Tapsu and Bhalik. Courtesy Buddhism in The World

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First Dhamma preach called Rotating the Wheel of Dhamma. Courtesy Buddhism in The World

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Encounter with Upkatakka. Courtesy Buddhism in The World

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Victory over Maar’s daughters. Courtesy Buddhism in The World

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Accepting food at Sujata’s home. Courtesy Buddhism in The World

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For the benefits of the many, keep on moving, keep on preaching. Courtesy Buddhism in The World

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Soothing a very dangerous snake. Courtesy Buddhism in The World

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End of wrong path. Courtesy Buddhism in The World

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Flowing hair of monks seen by another Sadhus. Courtesy Buddhism in The World

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Returned to Magadh. Courtesy Buddhism in The World

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Preaching Dhamma to son of Sujata and his husband. Courtesy Buddhism in The World

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Column by city dwellers. Courtesy Buddhism in The World

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Priest and column by other Sadhu. Courtesy Buddhism in The World

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Ashvjit and Sariputta first meeting. Courtesy Buddhism in The World

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The Buddha meets wife Yashodhara and father Shuddhodhan. Courtesy Buddhism in The World

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Father Shuddhodhan trying to take back the Buddha home. Courtesy Buddhism in The World

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Wife Yashodhara and son Rahul watching the Buddha. Courtesy Buddhism in The World

 

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The Law of Impermanence

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អ្នកគង់តែស្លាប់ ខ្ញុំគង់តែស្លាប់ គ្រប់គ្នាគង់តែស្លាប់
ចុះបើដឹងច្បាស់ទៅហើយថា យើងសុទ្ធតែត្រូវស្លាប់ ហេតុអ្វីក្នុងពេលរស់នៅ មិនព្រមធ្វើសេចក្ដីល្អដាក់គ្នាទៅវិញទៅមកឱ្យបានច្រើន?
ម្នាក់ៗដឹងតែចង់ឈ្នះចាញ់ដោយយកលោភៈ ទោសៈ មោហៈ មកដាក់នឹងខ្លួន បំពានបំពារ ដើម្បីបំពេញមហិច្ចតាខ្លួនឯង មិនដឹងខុសត្រូវ រស់នៅបង្ករការក្ដៅក្រហាយកើតទុក្ខដល់អ្នកដទៃ សួរថា តើគ្រប់អ្វីដែលអ្នកមាន ពេលស្លាប់ទៅយកទៅបានទេ? ដូច្នេះសូមរស់នៅដោយសេចក្ដីល្អរវាងគ្នានិងគ្នាទៅ ទើបជីវិតនេះវាមានតម្លៃ។ តម្លៃមនុស្សមិនស្ថិតនៅលើយសសក្តិទ្រព្យសម្បត្តិនោះជាធំទេ តែគឺការដែលមាននូវគុណធម៌ សីលធម៌ សច្ចធម៌ សុជីវធម៌ និងសង្គហៈធម៌ ទៅវិញទេ ទើបហៅថា ជីវិតមានគុណតម្លៃដ៏វិសេសវិសាលគួរត្រេកអ៕
ដូចសុភាសិតខ្មែរបានពោលថា រស់នៅឱ្យគេស្រឡាញ់ ចាកចេញឱ្យគេស្រណោះ។

ខុសឆ្គងដោយអក្ខរាវិរុទ្ធ សូមអធ្យាស្រ័យដោយអនុគ្រោះ

Aok Vichet

អ្នកគង់តែស្លាប់ ខ្ញុំគង់តែស្លាប់ គ្រប់គ្នាគង់តែស្លាប់ ព្រះភិក្ខុ ឱកវិចិត្រ Bhikkhu Aok Vichet

អធិប្បាយដោយ ព្រះភិក្ខុ ឱកវិចិត្រ Aok Vichet

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Buddham Dhammam Sangham

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The Three Refuges
Buddham Dhammam Sangham
Buddham saranam gacchami
I go to the Buddha for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.

Buddham Dhammam Sangham Khaivisach Thach

Courtesy Khaivisach Thach

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“I bear witness”

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“I bear witness”
These were the words of the Earth as a testament to The Buddha dear sangha. At a time when Siddartha Gautama was facing the biggest challenge of his life, he called upon our Earth to be his witness.

Shubzy Da'One

“I bear witness” Courtesy Shubzy Da’One


As Siddartha Gautama sat down and started to travel through the stages of meditation, Mara went to war with his mind for the whole night sending armies of demons, his daughters of temptation and finally claimed the seat of enlightenment belonged to him and not a mortal. His army shouted “I am his witness!” To which Mara then ridiculed the Bodhisattva by asking who could he possibly have as a witness. That was when Siddartha Gautama performed the bhumisparsha mudra (touching the earth mudra) and the Earth bellowed “I bear witness!” and with that Mara vanished, the pole star rose in the sky and Siddartha Gautama became The Buddha.

Out of all the powerful beings in this universe, the only being The Buddha called upon in the most important battle of his life was the Earth. Not no devas (gods) or kings. Not any being in the higher planetary planes or any from the lower. He called upon the Earth.
Why dear sangha? Because from the beginning of it’s existence, the Earth has observed each and every one of our lives. All our actions from every life we have ever taken has been seen by the Earth. The Earth had viewed the Bodhisattva aeons ago when he was bowing his head at the feet of the Buddha before him, Dipankara, and made the vow to live through many lives developing the perfections. The Earth had viewed all 547 lives noted in the Jataka tales and more of the Bodhisattva as he strived to develop these perfections. The Earth saw the Bodhisattva all the way up to the absolute ultimate moment where he achieved Budhahood.

How amazing is our Earth? As a child growing up, I was taught that I should be like the Earth. The Earth accepts whatever you give it, good or bad, whether it be receiving water from the rain or rubbish from humans. It does not complain. It accepts it with open arms. My father used to tell me to “be like the Earth and accept both good and bad as prasad (food from god)”. As a Buddhist the same concept arises when practicing the 10 perfections. The 6th perfection is khanti which means forbearance or patience, something which I greatly lack! The stories about this perfection in the Jataka tales say “he should practice forbearance or patience as the earth receives everything which is thrown upon it.”

Be like the Earth my dear sangha. Accept all pains and reliefs with open arms. Respect them both. Welcome them both. Love them both. Such devotion and dedication to those that harm it, the Earth still loves and looks after every living being upon it. Knowing each and every one of you more intimately than you know yourself. It sets the example of being silent, patient and ever observing. Be good to it. Take care of every living thing on it. Nurture it. Give love to it. Be like the Earth dear sangha, because one day, this same Earth hopefully will bear witness to your own enlightenment.

“Aham eva”

“Indeed that was I”

(Said by the Buddha at the end of a Jataka Tale)

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Why a number of Buddhist monks do not practice meditation?

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តើហេតុអ្វីព្រះសង្ឃមួយចំនួនពុំប្រតិបត្ដីសមាធិ?

L-R: Sāmaṇera Varananda Kim, Bhikkhu Pamutto សាមណេរ គិម វរានន្ទ, ព្រះភិក្ខុ បមុត្ដោ

 

 

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Meditation

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Buddha

by Ajahn Chah

To meditate you do not have to think much more than to resolve that right now is the time for training the mind and nothing else. Don’t let the mind shoot off to the left or to the right, to the front or behind, above or below. Our only duty right now is to practice mindfulness of the breathing. Fix your attention at the head and move it down through the body to the tips of the feet, and then back up to the crown of the head. Pass your awareness down through the body, observing with wisdom. We do this to gain an initial understanding of the way the body is. Then begin the meditation, noting that at this time your sole duty is to observe the inhalations and exhalations. Don’t force the breath to be any longer or shorter than normal, just allow it to continue easily. Don’t put any pressure on the breath, rather let it flow evenly, letting go with each in-breath and out-breath.

You must understand that you are letting go as you do this, but there should still be awareness. You must maintain this awareness, allowing the breath to enter and leave comfortably. There is no need to force the breath, just allow it to flow easily and naturally. Maintain the resolve that at this time you have no other duties or responsibilities. Thoughts about what will happen, what you will know or see during the meditation may arise from time to time, but once they arise just let them cease by themselves, don’t be unduly concerned over them.

During the meditation there is no need to pay attention to sense impressions. Whenever the mind is affected by sense impingement, wherever there is a feeling or sensation in the mind, just let it go. Whether those sensations are good or bad is unimportant. It is not necessary to make anything out of those sensations, just let them pass away and return your attention to the breath. Maintain the awareness of the breath entering and leaving. Don’t create suffering over the breath being too long or too short, simply observe it without trying to control or suppress it in any way. In other words, don’t attach. Allow the breath to continue as it is, and the mind will become calm. As you continue the mind will gradually lay things down and come to rest, the breath becoming lighter and lighter until it becomes so faint that it seems like it’s not there at all. Both the body and the mind will feel light and energized. All that will remain will be a one-pointed knowing. You could say that the mind has changed and reached a state of calm.

If the mind is agitated, set up mindfulness and inhale deeply till there is no space left to store any air, then release it all completely until none remains. Follow this with another deep inhalation until you are full, then release the air again. Do this two or three times, then re-establish concentration. The mind should be calmer. If any more sense impressions cause agitation in the mind, repeat the process on every occasion. Similarly with walking meditation. If while walking, the mind becomes agitated, stop still, calm the mind, re-establish the awareness with the meditation object and then continue walking. Sitting and walking meditation are in essence the same, differing only in terms of the physical posture used.

Sometimes there may be doubt, so you must have sati, to be the one who knows, continually following and examining the agitated mind in whatever form it takes. This is to have sati. Sati watches over and takes care of the mind. You must maintain this knowing and not be careless or wander astray, no matter what condition the mind takes on.

The trick is to have sati taking control and supervising the mind. Once the mind is unified with sati a new kind of awareness will emerge. The mind that has developed calm is held in check by that calm, just like a chicken held in a coop…the chicken is unable to wander outside, but it can still move around within the coop. Its walking to and fro doesn’t get it into trouble because it is restrained by the coop. Likewise the awareness that takes place when the mind has sati and is calm does not cause trouble. None of the thinking or sensations that take place within the calm mind cause harm or disturbance.

Some people don’t want to experience any thoughts or feelings at all, but this is going too far. Feelings arise within the state of calm. The mind is both experiencing feelings and calm at the same time, without being disturbed. When there is calm like this there are no harmful consequences. Problems occur when the “chicken” gets out of the “coop.” For instance, you may be watching the breath entering and leaving and then forget yourself, allowing the mind to wander away from the breath, back home, off to the shops or to any number of different places. Maybe even half an hour may pass before you suddenly realize you’re supposed to be practicing meditation and reprimand yourself for your lack of sati. This is where you have to be really careful, because this is where the chicken gets out of the coop — the mind leaves its base of calm.

You must take care to maintain the awareness with sati and try to pull the mind back. Although I use the words “pull the mind back,” in fact the mind doesn’t really go anywhere, only the object of awareness has changed. You must make the mind stay right here and now. As long as there is sati there will be presence of mind. It seems like you are pulling the mind back but really it hasn’t gone anywhere, it has simply changed a little. It seems that the mind goes here and there, but in fact the change occurs right at the one spot. When sati is regained, in a flash you are back with the mind without it having to be brought from anywhere.

When there is total knowing, a continuous and unbroken awareness at each and every moment, this is called presence of mind. If your attention drifts from the breath to other places then the knowing is broken. Whenever there is awareness of the breath the mind is there. With just the breath and this even and continuous awareness you have presence of mind.

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