Yo ca vassasataṃ jīve
dussīlo asamāhito
ekāhaṃ jīvitaṃ seyyo
sīlavantassa jhāyino.
Better it is to live
one day virtuous and meditative
than to live a hundred years
immoral and uncontrolled.
Dhammapada 8.110
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
niraggaḷa — unobstructed, free
Sabbattha ve sappurisā cajanti.
Na kāmakāmā lapayanti santo.
Sukhena phuṭṭhā atha vā dukhena
na uccāvacaṃ paṇḍitā dassayanti.
The good renounce (attachment for) everything.
The virtuous do not prattle with a yearning for pleasures.
The wise show no elation or depression
when touched by happiness or sorrow.
Dhammapada 6.83
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
Selo yathā ekaghano vātena na samīrati,
evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā.
Just as a solid rock is not shaken by the storm,
even so the wise are not affected by praise or blame.
Dhammapada 6.81
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
anuttara — an + uttara = nothing + higher, without a superior, incomparable,
second to none, unsurpassed, excellent, preeminent, the unexcelled
Hitānukampī sambuddho
yadaññamanusāsati,
anurodhavirodhehi
vippamutto tathāgato.
When the Buddha teaches others
he does so out of compassion,
because the Tathagata is wholly freed
from both favour and aversion.
Saṃyutta Nikāya 1.150
Gemstones of the Good Dhamma, compiled and translated by Ven. S. Dhammika
nirupatāpa — untroubled, without vexation
Carañce nādhigaccheyya
seyyaṃ sadisamattano,
ekacariyaṃ daḷhaṃ kayirā;
natthi bāle sahāyatā.
Should a seeker not find
a companion who is better or equal,
let one resolutely pursue a solitary course;
there is no fellowship with the fool.
Dhammapada 5.61
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
#3 Zhun Sprouting
Above: KAN Precipice, Danger
Below : ZHEN Arouse, excite, inspire
—
The Wisdom:
You are certain to find some struggle with this juxtaposition of major forces in your life, this struggle comes with the meeting of the light and dark forces. The forces of light will open you to a loving sense of self, while the dark forces will use the ego to attempt to take you off this path of evolution. This is an important phase in the grand scheme of things.
—
Hold to the truth that comes from your inner knowing. This is your intuition, which is your connection to Universal truth. It is this truth that will carry you to a higher level of knowledge, insight and success. The problems and obstacles you are encountering will be brief. Let them run their course, and then make your move.
—
This time may well be felt as a great inner passage and it is, it will require diligence and patience, patience with yourself; what comes easily usually doesn’t last. Your magic will be found in your ability to make a relationship with the difficulties and disassemble them from the inside out. In this way what has sprouted will grow and bring with it maturity in emotions, relationship and spirit. Your trust in your intuition is made stronger by taking action on what you feel and hear. This cycle is here to bring healing to you, your family and tribe. By your taking action it will be felt and activated and you will join with like souls around the earth and bring harmony and peace to our entire non-geographical tribe as we prepare the way for a new golden age of peace and prosperity for all.
Many Blessings
In La’Kesh.
BobbyK
Candanaṃ, tagaraṃ, vāpi uppalaṃ, atha vassikī —
etesaṃ gandhajātānaṃ —
sīlagandho anuttaro.
Of all the fragrances —
sandal, tagara, blue lotus and jasmine —
the fragrance of virtue is the sweetest.
Dhammapada 4.55
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
In Sanskrit, the word Veda means life. The Vedic tradition of knowledge, which is often referred to as Vedanta, deals with the meaning of life, the purpose of life, and the place of life in the universe as a whole. According to Vedanta, there are two symptoms of enlightenment. They are indications that a transformation is taking place within you toward a higher level of consciousness …
Jayaṃ ve maññati bālo
vācāya pharusaṃ bhaṇaṃ,
jayañcevassa taṃ hoti
yā titikkhā vijānato.
The fool thinks one has won a battle
when one bullies with harsh speech,
but knowing how to be forbearing
alone makes one victorious.
Saṃyutta Nikāya 1.189
Gemstones of the Good Dhamma,
compiled and translated by Ven. S. Dhammika
bhūmi — ground, earth, region
bujjhati — to be awake, to be enlightened, to perceive, to know, recognise, understand
Uttiṭṭhe! Nappamajjeyya!
Dhammaṃ sucaritaṃ care.
Dhammacārī sukhaṃ seti
asmiṃ loke paramhi ca.
Arise! Do not be heedless!
Lead a righteous life.
The righteous live happily
both in this world and the next.
Dhammapada 13.168
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
attamano — becomes joyful
Yo mātaraṃ pitaraṃ vā,
jiṇṇakaṃ gatayobbanaṃ —
pahu santo na bharati
taṃ parābhavato mukhaṃ.
Though being well-to-do,
not to support father and mother
who are old and past their youth —
this is a cause of one’s downfall.
Sutta Nipāta 1.98
Everyman’s Ethics: Four Discourses by the Buddha (WH 14),
translated by Narada Thera
anāsavā — free from mental defilements
Kāyena saṃvutā dhīrā,
atho vācāya saṃvutā manasā saṃvutā dhīrā.
Te ve suparisaṃvutā.
The wise are controlled in bodily action,
controlled in speech and controlled in thought.
They are truly well-controlled.
Dhammapada 17.234
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
Kāyamuniṃ vācāmuniṃ,
manomunimanāsavaṃ,
muniṃ moneyyasampannaṃ.
Āhu ninhātapāpakaṃ.
Silent in body, silent in speech,
silent in mind, without defilement,
blessed with silence is the sage.
One is truly washed of evil.
Itivuttaka 3.67
Gemstones of the Good Dhamma,
compiled and translated by Ven. S. Dhammika
buddhankura — a nascent buddha, a sprout, a shoot, one who is destined to be a buddha
Manopakopaṃ rakkheyya;
manasā saṃvuto siyā.
Manoduccaritaṃ hitvā,
manasā sucaritaṃ care.
Let one guard oneself against irritability in thought;
let one be controlled in mind.
Abandoning mental misconduct,
let one practice good conduct in thought.
Dhammapada 17.233
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
#22 — Bi — Adorning
Above : Gen bound, quiet, mountain
Below : Li radiance, brightness, fire
The Wisdom:
Fire adorns the mountain.
Like a necklace of light
The greater good is quietly revealed.
Success is achieved without litigation.
You are the mountain and you are still.
It is your symbol for this moment.
The mountain attempts to change nothing,
Yet its form and strength of presence
Changes all without effort.
The benefit now is to fully embrace the truth that we share every day on Earth with everybody and everything else here—no boundaries of states or countries, or species. We are at the tipping point. If we do not accept that we are all indeed of one great tribe that needs one another and feels one another, then we are destined to experience more war, fear, hunger, crime, greed, poverty, and annihilation of what we hold dear: Gaia, that is our mother.
This sacred cycle of adornment and grace is a psychedelic opportunity to experience the clarity to see through to the truth of the unity of all beings, and in so doing to act with grace, good manners, kindness, dignity and compassion.
This week take some moments of absolute stillness and you will see the beauty in this gift of grace you are offered. You have worked hard for it. It is a reward and a surprise—an unexpected gift, which is the best kind.
Adorn yourself not with fancy clothes, designer this or that and expensive accouterments. Not that these things are intrinsically bad—they’re not, but now is not the appropriate time. Now is the time to adorn oneself with the jewels of humility, grace, dignity, and compassion.
You can dance in the shadows no longer… now, reveal yourself and dance in the light of love.
Much love and many blessings
BobbyK
One day Buddha came into his assembly of the monks. It must have been just a morning like this. His sannyasins were sitting and waiting for him. They were puzzled because this was for the first time that Buddha had come with something in his hand – a handkerchief. They all looked at the handkerchief What was the matter? There must be something special in it. And Buddha sat on the platform and rather than starting speaking to the assembly he looked at the handkerchief, started tying a few knots in it, five knots in all. The whole assembly watched – what is going on?
And then he asked the assembly, “Can anybody tell me: is this handkerchief the same as it was before the knots were tied?”
Sariputta said, “This is a tricky question. In a way the handkerchief is the same because nothing has changed, in a way it is not the same because these five knots have appeared which were not there before. But as far as the inner nature of the handkerchief is concerned – its nature is concerned – it is the same; but as far as its form is concerned it is no more the same. The form has changed: the substance is the same.”
Buddha said, “Right. Now I want to open these knots.” And he started stretching both ends of the handkerchief farther away from each other. He asked Sariputta. “What do you think? By stretching farther will I be able to open the knots?”
He said, “You will be making knots even more difficult to open because they will become smaller, more tighter.”
Buddha said, “Right. Then I want to ask the last question: what should I do so that I can open the knots, the tied knots? How I can untie them again?”
Sariputta said, “Bhagwan, I would like first to come close and see how in the first place the knots have been tied. Unless I know how they have been tied it is difficult for me to suggest any solution.”
Buddha said, “Right, Sariputta. You are blessed, because that is the most fundamental question to ask. If you are in a certain fix, the first thing is how you got into it rather than trying to get out of it. Without asking the most fundamental and the primary question, you will make things worse.”
Buddha’s whole approach is, first see how you get into trouble. If you can see the entrance, the same door is the exit; no other door is needed. But without knowing the entrance if you try to find out the exit you are not going to find; you will get more and more desperate. And that’s what people go on doing.
OM SHANTI
bhāvetabbā — should be cultivated
Vacīpakopaṃ rakkheyya;
vācāya saṃvuto siyā.
Vacīduccaritaṃ hitvā,
vācāya sucaritaṃ care.
Let one guard oneself against irritability in speech;
let one be controlled in speech.
Abandoning verbal misconduct,
let one practice good conduct in speech.
Dhammapada 17.232
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
That spirit which does not wear
the inner garment of love
should never have been.
Its being is just shame.
Be drunken with Love,
For Love is all that exists.
Where is intimacy found,
If not in the give and take of Love?
If they ask what Love is,
Say, ‘the sacrifice of will.
If you have not left will behind,
You will have no will at all.’
The lover is a king of kings
With both worlds beneath him;
And a king does not regard
What lies at his feet.
Only Love and the lover
Can resurrect beyond time.
Give your heart to this –
The rest is second hand.
How long will you embrace
A lifeless beloved?
Embrace that entity
To which nothing can cling.
What sprouts up every spring
Will wither by autumn,
But the rose-garden of Love
Needs no special season.
Both the rose and the thorn
Appear together in spring,
And the wine of the grape
Is not without its headaches.
Do not be an impatient
Bystander on this path –
By God there is no death
Worse than expectancy.
Set your heart on hard cash
If you are not counterfeit,
And listen to my advice
If you are not a slave:
Don’t falter on the horse
Of the body – go lighter on foot.
God gives wings to those
Who are not content to ride an ass.
Let go of your worries
And be completely clear hearted,
Like the face of a mirror
That contains no images.
When it is empty of forms,
All forms are contained in it.
No face would be ashamed
To be so clear.
If you want a clear mirror,
Behold yourself,
And see the shameless truth
Which the mirror reflects.
If metal can be polished
To a mirror-like finish –
What polishing does the mirror
Of the heart require?
Between the mirror and the heart
Is this single difference:
The heart conceals secrets
While the mirror does not.
(Rumi. “The Ruins of the Heart”. Edmund Helminski. pp. 30-32)
One of the philosophical influences incorporated in The Halau’s traditional Japanese Reiki practice is Shinto …
Enjoy this unique opportunity to experience Kagura (sacred music and ritual dances) from Chichibu, an important Shinto mountain shrine near Tokyo, in the first and only US performance of the shrine’s Kagura troupe. Chichibu Kagura, dating back to approximately the seventeenth century, with a repertory based on ancient myths, has been designated by the government as an Important Formless Folkloric Cultural Property. Organized by the East Asia Center; East Asian Languages and Cultural Studies; the International Shinto Foundation Chair in Shinto Studies, UCSB; the International Shinto Foundation, New York; and Shinto Kokusai Gakkai. [Arts and Music] [Show ID: 24972]
patiṭṭhāya — standing firmly, planted firmly, rooted
Yesaṃ dhammā asammuṭṭhā
paravādesu na nīyare;
te sambuddhā sammadaññā,
caranti visame samaṃ.
Those to whom the Dhamma is clear
are not led into other doctrines;
perfectly enlightened with perfect knowledge,
they walk evenly over the uneven.
Saṃyutta Nikāya 1.7
Gemstones of the Good Dhamma,
compiled and translated by Ven. S. Dhammika
“To lead people walk behind them.” — Lao Tzu
All that I DO
is the most natural
expression of
who I have become
and
who I AM.
~~
The deeper truths
that reside within us
sometimes surface
when we least expect it.
abaddha — unfettered, free, unbound
Kāyappakopaṃ rakkheyya;
kāyena saṃvuto siyā.
Kāyaduccaritaṃ hitvā,
kāyena sucaritaṃ care.
Let one guard oneself against irritability in bodily action;
let one be controlled in deed.
Abandoning bodily misconduct,
let one practice good conduct in deed.
Dhammapada 17.231
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
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