http://www.sgforums.com/forums/1169/topics/220343 en-US 60 <p>All the Buddha's teachings center around the Four Noble Truths, the formula into which he compressed the essence of his realization.<br /> <br /> The First Noble Truth teaches that life involves suffering. It is impossible to live without experiencing some kind of discomfort or stress. Possessing bodies, we have to endure sickness, injury, fatigue, old age, and death. In our minds we experience loneliness, frustration, fear, embarrassment, disappointment, and anger. We seek fulfillment in the pleasures of the senses, but always come away unsatisfied.<br /> <br /> The Second Noble Truth holds that all suffering is caused by selfish craving. Craving in turn is rooted in ignorance, a distorted understanding of ourselves and the world.<br /> <br /> The Third Noble Truth states that by eliminating ignorance and craving we can overcome suffering and thereby attain true happiness and peace.<br /> <br /> The Fourth Noble Truth is the path to freedom from suffering, namely, the Noble Eightfold Path.<br /> <br /></p> Fri, 24 Aug 2007 00:19:11 +0800 www.sgforums.com:1169:220343:7034185 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>Three of the body:<br /> 1. Abstaining from killing or taking life, oppression and harassment; possessing kindness, compassion and helpfulness.<br /> 2. Abstaining from filching, theft and exploitation; respecting the property rights of others.<br /> 3. Abstaining from misconduct and violation of others' loved or cherished ones; not abusing them, disgracing or dishonoring their families.<br /> <br /> Four of speech:<br /> 4. Abstaining from false speech, lying and deception; speaking only the truth, not intentionally saying things that stray from the truth out of a desire for personal gain.<br /> 5. Abstaining from malicious speech inciting one person against another; speaking only words that are conciliatory and conducive to harmony.<br /> 6. Abstaining from coarse, vulgar or damaging speech; speaking only words that are polite and pleasant to the ear.<br /> 7. Abstaining from worthless or frivolous speech; speaking only words that are true, reasonable, useful and appropriate to the occasion.<br /> <br /> Three of the mind:<br /> 8. Not being greedy; not focusing only on taking; thinking of giving, of sacrifice; making the mind munificent.<br /> 9. Not thinking hateful and destructive thoughts or having a destructive attitude toward others; bearing good intentions toward others, spreading good will and aiming for the common good.<br /> 10. Cultivating Right View (sammaditthi); understanding the law of kamma, that good actions bring good results and bad actions bring bad results; having a thorough grasp of the truth of life and the world; seeing the faring of things according to causes and conditions.<br /> <br /></p> Fri, 24 Aug 2007 00:16:21 +0800 www.sgforums.com:1169:220343:7034175 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>The Five Precepts<br /> <br /> The Buddha's teaching is not a system of salvation by faith but a path to enlightenment and liberation from suffering. The path unfolds in three main stages: moral discipline (sila), concentration (samadhi), and wisdom (pañña). These three divisions of the path rise up each in dependence upon its predecessor -- concentration upon moral discipline and wisdom upon concentration. The foundation for the entire path, it can be seen, is the training in moral discipline. As the foundation for the path, moral virtue is internalized by observing precepts prescribed as guidelines to good conduct. The most basic ethical code found in the Buddha's teaching is the Five Precepts (panchasila):<br /> <br /> (1) I undertake the training rule to abstain from taking life;<br /> (2) I undertake the training rule to abstain from taking what is not given;<br /> (3) I undertake the training rule to abstain from sexual misconduct;<br /> (4) I undertake the training rule to abstain from false speech; and<br /> (5) I undertake the training rule to abstain from liquors, wines, and other intoxicants, which are the basis for heedlessness.<br /> <br /> The Five Precepts function as the core of the training in moral discipline. They are intended to produce, through methodical practice, an inner purity of will and motivation that comes to expression in wholesome bodily and verbal conduct. Like the Three Refuges, the Five Precepts should also be renewed each day as part of one’s daily recitation.<br /> <br /> The Eight Precepts<br /> <br /> In Buddhist countries, on Buddhist holidays it is common for lay Buddhists to observe a more stringent code of discipline consisting of eight precepts. These are modeled upon the ethical code of a novice monk or nun, but are generally taken for only a 24-hour period. The first five of the Eight Precepts are identical with the regular Five Precepts (see above), except that the third is changed to read: “I accept the training rule to abstain from all sexual behavior.” This requires abstinence even from actions like hugging, kissing, holding hands, etc. The additional three are as follows:<br /> <br /> (6) “I accept the training rule to abstain from food at improper times.” This means that no solid food (including milk and milk products) should be consumed between twelve noon and dawn of the following day (roughly 6 am). After twelve noon, one may drink any beverage such as tea, coffee, cocoa, fruit juices, etc. A plain vegetable broth, without the pulp, is also permissible. Precept-holders should eat a more substantial lunch than usual (but without stuffing oneself!). With a little determination to resist the force of habit, one will find this suffices for the rest of the day.<br /> <br /> (7) “I accept the training rule (a) to abstain from dancing, singing, instrumental music, and shows, and (b) from the use of jewelry, cosmetics, and beauty lotions.” Part (a) means that one refrains both from participating in such activities and attending performances at which they take place. Part (b) excludes personal ornamentation. On a liberal interpretation, the precept should not prohibit women from wearing earrings permanently secured on their ears or, if they so wish, from wearing their wedding bands. It does exclude perfumes, makeup, and other toiletries, but not deodorant or skin lotion needed to counter a dry-skin condition.<br /> <br /> (<img title="Cool" src="/images/emoticons/classic/icon_cool.gif" alt="Cool" /> “I accept the training rule to abstain from the use of high and luxurious beds and seats.” During this day one should avoid sitting in especially soft, high, or luxurious seats. The typical American bed would not count as “high and luxurious,” but if one wishes to be extra scrupulous one might sleep in a sleeping bag, mat, or rug spread on the floor.<br /> <br /> The Eight Precepts, if undertaken, should be observed until the following dawn. At dawn, one verbally relinquishes them – either to oneself or to another person, preferably before a Buddha image – and then undertakes the usual Five Precepts.<br /> <br /></p> Fri, 24 Aug 2007 00:11:19 +0800 www.sgforums.com:1169:220343:7034154 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>1) Luang Phor ... means Father ... when we address to a monk, usually age older than us (above 50 to 85 years old) .... age like our own father.<br /> <br /> 2) Luang Pu or Luang Tha .... means Grandfather .... when we address to a senior monk, usally age much older than us (above 85 years old) .... age like our own grandfather. (Like how we address Luang Pu Thuad)<br /> <br /> 3) Luang Phi .... means Brother .... when we address to a monk, usually around our own age or younger .... age just like our own younger brother.<br /> <br /> 4) Ajarn or Archan .... means "Si Fu" or master ... when we address to someone senior than us ... monks or Bomoh ....<br /> <br /> 5) Kurba ..... is usually use to address a guru monk or chief abbot in Northern Thailand.<br /> <br /> 6) Luang Phor ..... is usually use to address a guru monk or chief abbot in Central Thailand.<br /> <br /> 7) Phor Than .... is usually use to address a guru monk or chief abbot in Southern Thailand.<br /></p> Tue, 24 Jul 2007 00:32:39 +0800 www.sgforums.com:1169:220343:6883754 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by pentan3008:</div> <div class="quote_body">Thank you but.....<br /> <br /> after I alighted at Keat Hong LRT, do I turn North, South, West or East ...could it even be NW, NE, SW, SE....or....you know what I mean.<br /> <br /> I don't even know that place how do I tell? Near what building? Big Wat?<br /> <img title="Embarassed" src= "/images/emoticons/classic/icon_redface.gif" alt= "Embarassed" /></div> </blockquote> <p>For map directions, perhaps you can go to <a href= "http://www.streetdirectory.com" rel= "nofollow">http://www.streetdirectory.com</a>, type in "251A Choa Chu Kang Avenue 2" into the search field (that's the address of the multi-storey carpark besides the temple).<br /> <br /></p> Wed, 25 Apr 2007 08:09:15 +0800 www.sgforums.com:1169:220343:6377354 metblue http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by pentan3008:</div> <div class="quote_body">Thank you but.....<br /> <br /> after I alighted at Keat Hong LRT, do I turn North, South, West or East ...could it even be NW, NE, SW, SE....or....you know what I mean.<br /> <br /> I don't even know that place how do I tell? Near what building? Big Wat?<br /> <img title="Embarassed" src= "/images/emoticons/classic/icon_redface.gif" alt= "Embarassed" /></div> </blockquote> <p>for the 1st time...jus park ur car and take a cab ba..</p> Wed, 25 Apr 2007 00:22:45 +0800 www.sgforums.com:1169:220343:6376679 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by metblue:</div> <div class="quote_body">Yoz Bro Zacken, ho sei bo? <img title= "Smile" src="/images/emoticons/classic/icon_smile.gif" alt= "Smile" /></div> </blockquote> <p>ho..see u in here, i ho sei liao... <img title="Mr. Green" src= "/images/emoticons/classic/icon_mrgreen.gif" alt="Mr. Green" /></p> Wed, 25 Apr 2007 00:21:20 +0800 www.sgforums.com:1169:220343:6376668 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by bengdude:</div> <div class="quote_body">U can take train to CCK MRT stn, then change to LRT. Alight at Keat Hong LRT, just a 5 mins walking distance from there. <img title="Cool" src= "/images/emoticons/classic/icon_cool.gif" alt="Cool" /></div> </blockquote> <p>Thank you but.....<br /> <br /> after I alighted at Keat Hong LRT, do I turn North, South, West or East ...could it even be NW, NE, SW, SE....or....you know what I mean.<br /> <br /> I don't even know that place how do I tell? Near what building? Big Wat?<br /> <img title="Embarassed" src= "/images/emoticons/classic/icon_redface.gif" alt= "Embarassed" /></p> Tue, 24 Apr 2007 23:43:48 +0800 www.sgforums.com:1169:220343:6376342 pentan3008 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by pentan3008:</div> <div class="quote_body">I think this wat not there loh because cannot find in map lah!</div> </blockquote> <p>U can take train to CCK MRT stn, then change to LRT. Alight at Keat Hong LRT, just a 5 mins walking distance from there. <img title="Cool" src="/images/emoticons/classic/icon_cool.gif" alt="Cool" /></p> Tue, 24 Apr 2007 23:36:03 +0800 www.sgforums.com:1169:220343:6376261 bengdude http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by metblue:</div> <div class="quote_body">5.WAT UTTAMAYAN MUNI<br /> 32-B TRACK 4, CHOA CHU KANG RD.,<br /> SINGAPORE 689382<br /> TEL: 6769-1751<br /></div> </blockquote> <p>I think this wat not there loh because cannot find in map lah!</p> Tue, 24 Apr 2007 22:47:14 +0800 www.sgforums.com:1169:220343:6375861 pentan3008 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by zacken99:</div> <div class="quote_body">yo brother....................</div> </blockquote> <p>Yoz Bro Zacken, ho sei bo? <img title="Smile" src= "/images/emoticons/classic/icon_smile.gif" alt="Smile" /></p> Tue, 24 Apr 2007 08:36:24 +0800 www.sgforums.com:1169:220343:6371347 metblue http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by metblue:</div> <div class="quote_body">Here they are, but I'm not too sure if any of the temples have shifted. I've only been to the 1st 4 on the list, what about you?<br /> <br /> 1.WAT ANANDA METAYARAMA<br /> 50-B JALAN BUKIT MERAH,<br /> SINGAPORE 169545<br /> TEL: 6273-6582, 6272-4240<br /> <br /> 2.PALELAI BUDDHIST TEMPLE<br /> 49 BEDOK WALK,<br /> SINGAPORE 469145<br /> TEL: 6443-3324<br /> <br /> 3.WAT KANCANARAMA (BUDDHIST TEMPLE)<br /> NO. 2 LORONG ONE LYE (OFF UPPER LABAR RD.)<br /> SINGAPORE 536358<br /> TEL: 6288-6945<br /> <br /> 4.WAT SATTHAPUCHANIYARAM<br /> 395 BUKIT BATOK WEST AVE. 8,<br /> SINGAPORE 658963<br /> TEL: 6562-4935<br /> <br /> 5.WAT UTTAMAYAN MUNI<br /> 32-B TRACK 4, CHOA CHU KANG RD.,<br /> SINGAPORE 689382<br /> TEL: 6769-1751<br /> <br /> 6.WAT DHAMMACAKKRA (THAI BUDDHIST TEMPLE)<br /> 8 JALAN SIKUDANGAN (OFF MACPHERSON RD.)<br /> SINGAPORE 368393<br /> TEL: 6745-2788<br /> <br /> 7.WAT PORNCHAIYARAMA (THAI BUDDHIST TEMPLE)<br /> 550 GAYLAND LORONG 3<br /> SINGAPORE 388769<br /> TEL: 6841-9131<br /> <br /> 8.WAT CHAIMONGKOL<br /> 24 SIRAT ROAD,<br /> SINGAPORE 1954<br /> TEL: 6287-1232<br /> <br /> 9.WAT BUDDHANGURA<br /> 27 JALAN SENYUM,<br /> SINGAPORE 418151<br /> TEL: 6445-8337 FAX: 6443-2180<br /> <br /> 10.WAT BUDDHASANTIDHAMMA (THAI BUDDHIST)<br /> 20 LORONG MARICAN,<br /> SINGAPORE 417215<br /> TEL: 6846-8227 TEL/FAX: 6846-0635<br /> <br /> 11.WAT BUDDHACAKRARATANARAMA<br /> 21 SERAYA CRESENT (OFF UPPER THOMSON RD.)<br /> SINGAPORE 575839<br /> TEL: 6453-0407<br /> <br /> 12.WAT SUWANKIRIWANARAMA (BUDDHIST TEMPLE)<br /> 2030 V PULAU UBIN,<br /> SINGAPORE 508388<br /> TEL: 6542-3468, 6542-7635<br /> <br /> 13. WAT BUDDHASANTISOOK (THAI BUDDHIST TEMPLE)<br /> 24 MANGIS ROAD (OFF JOO CHIAT PLACE)<br /> SINGAPORE 424962<br /> TEL: 6344-4913<br /> <br /> 14. WAT BUDDHA-ARUNCHAI (THAI BUDDHIST TEMPLE)<br /> 17 VAUNGHAN ROAD (OFF UPPER SERANGOON RD.)<br /> SINGAPORE 358103<br /> TEL: 6383-9916<br /> <br /> 15. WAT SANGHARATANARAMA (THAI BUDDHIST TEMPLE)<br /> 17 JARAN DATOH (OFF BALESTIER RD.)<br /> SINGAPORE 329415<br /> TEL: 6352-5761<br /> <br /> 16. WAT DHAMMATINNARAMA (THAI BUDDHIST TEMPLE)<br /> 67 KERBAU ROAD, SINGAPORE 219189<br /> TEL: 6297-6672<br /> <br /> 17. WAT ASOKARAMA (BUDDHIST TEMPLE)<br /> 21-23 LORONG 9 GEYLANG ROAD.,<br /> SINGAPORE 388763/4<br /> TEL: 6746-2528<br /> <br /> 18.WAT DHONYAIHOM (TIAN FO GONG)<br /> 9 LORONG 30 GEYLANG,<br /> SINGAPORE 388121<br /> TEL: 6841-8532</div> </blockquote> <p>yo brother....................</p> Tue, 24 Apr 2007 00:30:09 +0800 www.sgforums.com:1169:220343:6370345 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>Great info sharing from bro Metblue.<br /> <br /> <img title="Very Happy" src= "/images/emoticons/classic/icon_biggrin.gif" alt= "Very Happy" /></p> Mon, 23 Apr 2007 19:06:59 +0800 www.sgforums.com:1169:220343:6368371 Wishmaster3838 http://www.sgforums.com/forums/1169/topics/220343 <p>3 and 4 only <img title="Laughing" src= "/images/emoticons/classic/icon_lol.gif" alt="Laughing" /></p> Mon, 23 Apr 2007 08:20:03 +0800 www.sgforums.com:1169:220343:6365073 maggot http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by maggot:</div> <div class="quote_body">How about the addresses of local thai temples? <img title="Mr. Green" src= "/images/emoticons/classic/icon_mrgreen.gif" alt= "Mr. Green" /></div> </blockquote> <p>Here they are, but I'm not too sure if any of the temples have shifted. I've only been to the 1st 4 on the list, what about you?<br /> <br /> 1.WAT ANANDA METAYARAMA<br /> 50-B JALAN BUKIT MERAH,<br /> SINGAPORE 169545<br /> TEL: 6273-6582, 6272-4240<br /> <br /> 2.PALELAI BUDDHIST TEMPLE<br /> 49 BEDOK WALK,<br /> SINGAPORE 469145<br /> TEL: 6443-3324<br /> <br /> 3.WAT KANCANARAMA (BUDDHIST TEMPLE)<br /> NO. 2 LORONG ONE LYE (OFF UPPER LABAR RD.)<br /> SINGAPORE 536358<br /> TEL: 6288-6945<br /> <br /> 4.WAT SATTHAPUCHANIYARAM<br /> 395 BUKIT BATOK WEST AVE. 8,<br /> SINGAPORE 658963<br /> TEL: 6562-4935<br /> <br /> 5.WAT UTTAMAYAN MUNI<br /> 32-B TRACK 4, CHOA CHU KANG RD.,<br /> SINGAPORE 689382<br /> TEL: 6769-1751<br /> <br /> 6.WAT DHAMMACAKKRA (THAI BUDDHIST TEMPLE)<br /> 8 JALAN SIKUDANGAN (OFF MACPHERSON RD.)<br /> SINGAPORE 368393<br /> TEL: 6745-2788<br /> <br /> 7.WAT PORNCHAIYARAMA (THAI BUDDHIST TEMPLE)<br /> 550 GAYLAND LORONG 3<br /> SINGAPORE 388769<br /> TEL: 6841-9131<br /> <br /> 8.WAT CHAIMONGKOL<br /> 24 SIRAT ROAD,<br /> SINGAPORE 1954<br /> TEL: 6287-1232<br /> <br /> 9.WAT BUDDHANGURA<br /> 27 JALAN SENYUM,<br /> SINGAPORE 418151<br /> TEL: 6445-8337 FAX: 6443-2180<br /> <br /> 10.WAT BUDDHASANTIDHAMMA (THAI BUDDHIST)<br /> 20 LORONG MARICAN,<br /> SINGAPORE 417215<br /> TEL: 6846-8227 TEL/FAX: 6846-0635<br /> <br /> 11.WAT BUDDHACAKRARATANARAMA<br /> 21 SERAYA CRESENT (OFF UPPER THOMSON RD.)<br /> SINGAPORE 575839<br /> TEL: 6453-0407<br /> <br /> 12.WAT SUWANKIRIWANARAMA (BUDDHIST TEMPLE)<br /> 2030 V PULAU UBIN,<br /> SINGAPORE 508388<br /> TEL: 6542-3468, 6542-7635<br /> <br /> 13. WAT BUDDHASANTISOOK (THAI BUDDHIST TEMPLE)<br /> 24 MANGIS ROAD (OFF JOO CHIAT PLACE)<br /> SINGAPORE 424962<br /> TEL: 6344-4913<br /> <br /> 14. WAT BUDDHA-ARUNCHAI (THAI BUDDHIST TEMPLE)<br /> 17 VAUNGHAN ROAD (OFF UPPER SERANGOON RD.)<br /> SINGAPORE 358103<br /> TEL: 6383-9916<br /> <br /> 15. WAT SANGHARATANARAMA (THAI BUDDHIST TEMPLE)<br /> 17 JARAN DATOH (OFF BALESTIER RD.)<br /> SINGAPORE 329415<br /> TEL: 6352-5761<br /> <br /> 16. WAT DHAMMATINNARAMA (THAI BUDDHIST TEMPLE)<br /> 67 KERBAU ROAD, SINGAPORE 219189<br /> TEL: 6297-6672<br /> <br /> 17. WAT ASOKARAMA (BUDDHIST TEMPLE)<br /> 21-23 LORONG 9 GEYLANG ROAD.,<br /> SINGAPORE 388763/4<br /> TEL: 6746-2528<br /> <br /> 18.WAT DHONYAIHOM (TIAN FO GONG)<br /> 9 LORONG 30 GEYLANG,<br /> SINGAPORE 388121<br /> TEL: 6841-8532</p> Mon, 23 Apr 2007 08:17:40 +0800 www.sgforums.com:1169:220343:6365067 metblue http://www.sgforums.com/forums/1169/topics/220343 <p>How about the addresses of local thai temples? <img title= "Mr. Green" src="/images/emoticons/classic/icon_mrgreen.gif" alt= "Mr. Green" /></p> Sun, 22 Apr 2007 13:25:28 +0800 www.sgforums.com:1169:220343:6360674 maggot http://www.sgforums.com/forums/1169/topics/220343 <p><a href= "http://www.accesstoinsight.org/lib/authors/bullitt/theravada.html" rel= "nofollow">http://www.accesstoinsight.org/lib/authors/bullitt/theravada.html</a></p> Thu, 01 Mar 2007 01:23:43 +0800 www.sgforums.com:1169:220343:6087345 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>deleted. no advertising.</p> Thu, 22 Feb 2007 15:57:40 +0800 www.sgforums.com:1169:220343:6056508 aragonsg http://www.sgforums.com/forums/1169/topics/220343 <p><a href="http://home.earthlink.net/~mpaw1234/index.html" rel= "nofollow">http://home.earthlink.net/~mpaw1234/index.html</a></p> Fri, 16 Feb 2007 14:20:15 +0800 www.sgforums.com:1169:220343:6028934 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by shanhaofopai:</div> <div class="quote_body">Dear all of amulet lover at Singapore.<br /> <br /> I am Thai guy. I am very happy that I found this website so that i could share amulet infomation in Thailand for you. Moreover, I am very sorry when I saw many foreigners hang Thai amulet. But they do not even know the amulets they hang are crab or unpure amulet in our Thai tradition.<br /> <br /> Sharing our infomation together. Do good get good. Do bad get bad.<br /> <br /> Email to me: metaljuniordt@hotmail.com<br /> <br /> Your faitfully,<br /> Archie</div> </blockquote> <p>hi welcom to SOA........hope to see u share more in the forum...<br /> <br /></p> Sun, 24 Dec 2006 03:26:21 +0800 www.sgforums.com:1169:220343:5755484 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p>Dear all of amulet lover at Singapore.<br /> <br /> I am Thai guy. I am very happy that I found this website so that i could share amulet infomation in Thailand for you. Moreover, I am very sorry when I saw many foreigners hang Thai amulet. But they do not even know the amulets they hang are crab or unpure amulet in our Thai tradition.<br /> <br /> Sharing our infomation together. Do good get good. Do bad get bad.<br /> <br /> Email to me: metaljuniordt@hotmail.com<br /> <br /> Your faitfully,<br /> Archie</p> Sat, 23 Dec 2006 22:57:00 +0800 www.sgforums.com:1169:220343:5753927 shanhaofopai http://www.sgforums.com/forums/1169/topics/220343 <p>hi .. r u enci? or u gt anything to add on ? <img title= "Very Happy" src="/images/emoticons/classic/icon_biggrin.gif" alt= "Very Happy" /></p> Sat, 16 Dec 2006 01:21:41 +0800 www.sgforums.com:1169:220343:5712242 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <blockquote> <div class="quote_from">Originally posted by zacken99:</div> <div class="quote_body">Mongala Sutta<br /> <br /> From the Dhamma teaching of Phramongkolthepmuni<br /> on 18 April, 1954<br /> <br /> “Now I shall introduce a teaching that leads to the greatest progression for Buddhism and the world.<br /> <br /> The Buddha taught this Sutta because it is the path to prosperity and greatness of humanity, and the following three wisdoms are the supreme merits that all humans should observe:<br /> <br /> Arati Virati Papa: Abstention from killing and harming living creatures, or complete and entire abstention from committing evil.<br /> Majja pana ca sanyamo: Abstention from taking intoxicants.<br /> Appamado ca dhammesu: Caution in one’s action to be in accordance with Dhamma teaching.<br /> These merits are the source of ultimate success.<br /> <br /> Arati Virati Papa: ‘Papa’ is translated as evil or sin. Complete abstention from evil is “Arati Papa” while entire abstention is ‘Virati Papa’. When combining these two phrases, we have ‘Arati Virati Papa’, or the entire and complete abstention from evil.<br /> <br /> Indeed, there is a distinction between entire abstention and complete abstention. One can abstain entirely but not completely. And that is how all beings are.”<br /> <br /> Explanation<br /> <br /> The meaning of abstention from sin in THE theoretical sense:<br /> <br /> The 38 Blessings of Life is the source of prosperity for all humans. Luang Pu Wat Paknam clearly described the 19th Blesssings, the abstention from sin (“Arati Virati Papa”).<br /> <br /> It can be broken down for a better understanding as:<br /> <br /> Papa which means sin or evil and all MALEVOLENCE in the world.<br /> Arati Papa means complete abstention from sin.<br /> Virati Papa means entire abstention from sin.<br /> <br /> Abstention is avoidance of the body, speech, and mind.<br /> Completeness refers to an end to togetherness, or non-correlation.<br /> Entireness refers to wholeness of everything and everywhere.<br /> <br /> Thus, “Arati Virati Papa” means non-involvement of the body, speech, and mind with all sins, malevolence, and evils in the world. In this part of the teaching, Luang Pu Wat Paknam pointed out that sin is a deterioration of the mind. When a sin exists in a mind, it plagues and controls that mind, consuming the mind like eroding acid on metal. With such degeneration, our<br /> thoughts, speech and deeds will also turn to evil, consequently giving rise to more sins that further damage the mind. Such is the path of danger that leads to suffering in this life and the next.<br /> <br /> In order to eliminate the cause of evil in the world, one must begin with the abstention of sins within the mind.<br /> <br /> Luang Pu Wat Paknam further stated:<br /> <br /> “One should know how to abstain entirely and completely from sins. When there is evil in our body, we may behave sinfully by killing, stealing, or committing adultery. With evil in our speech, we may lie, curse or speak provokingly and uselessly. With evil in our mind, we may become deluded, greedy or vindictive. We must abstain completely and entirely from these ten deeds. Such abstention is called the “Ten Kusalakammapatha”<br /> <br /> Explanation<br /> <br /> How shall we refrain?<br /> From the teaching of the Buddha, Luang Pu Wat Paknam described that all humans can act both righteously and wrongfully through only three ways: the body, the speech, or the mind. If an act is good, it is called “Kusalakammapatha”, and if bad, it is called “Akusalakammapatha”.<br /> <br /> The Buddha distinguished the Ten Akusalakammapatha as follows:<br /> Three ways of committing evil through the body:<br /> 1. Killing.<br /> 2. Stealing, Cheating, or Bribing.<br /> 3. Committing adultery.<br /> <br /> Four ways of committing evil through the speech:<br /> 1. Lying, not telling the truth.<br /> 2. Cursing or using impolite language<br /> 3. Inciting conflicts between people, or accusing others.<br /> 4. Speaking uselessly, unreliably.<br /> <br /> Three ways of committing evil through the mind:<br /> 1. Being greedy, wishing for others’ possessions<br /> 2. Being revengeful, obsessing with retaliation, wanting to kill or harm others.<br /> 3. Having a wrong understanding of the truth, or perceiving what is good as bad and what is bad as good such as believing that there are no such things as karma, sin or merits.<br /> <br /> These ten deeds are the cause of deterioration of merits and righteousness. Thus everyone should omit such evils of the body, speech, and mind.<br /> <br /> In contrast to the Ten Akusalakammapatha, there exists the Ten Kusalakammapatha, which all Buddhists must observe, for they cause the flow of all merits and righteousness in the world into the body, speech and mind.<br /> <br /> This commitment to the Ten Kusalakammapatha is the complete and entire abstention from sins that Luang Pu Wat Paknam emphasized so often.<br /> <br /> “Complete and entire abstention from evil is one thing, but Cetana virati is another. Cetana virati is abstention from any intention to harm others, to steal, to cheat or deceive, to commit sexual misconduct, to curse or provoke anger of others, and to speak uselessly. It also includes an intention to dissociate oneself from greed, anger, and wrong perception of the truth<br /> (wrong opinion). This is Arati Virati Papa~~~~ to refrain from evil within the mind.<br /> <br /> The Buddha once stated: “Cetana ha bhikkhave Sila (Consider this, Bhikhus, intention itself is Sila). To become Upasaka (layperson), one must completely abstain from such evil thoughts. As Bhikkhus (monks), however, one must refrain from such intentions to an even greater extent. If one cannot do so, one should be disciplined. This is ‘Arati Virati Papa.’ ‘Papa’ is evil and dirtiness. When it is both evil and dirty, it is the<br /> worst kind of ‘Papa’. Thus, abstention from such things is the best.”<br /> <br /> Explanation<br /> <br /> Abstention from sin in a practical sense In the practice of discipline for the body, speech, and mind, Luang Pu Wat Paknam showed the way of complete and entire abstention from the cause of evil itself, which is to control the mind so that an intention of committing sin or evil can no longer exist within. One should become determined in refusing to be tempted by these sins. Doing so is called Cetana virati.<br /> <br /> Cetana means a determination, purpose.<br /> Virati means to end or break away<br /> <br /> Thus, Cetana virati means a determination to break away from sin such as greed, vengeance and anger, or wrong opinions.<br /> Why did Luang Pu teach us to abstain from evil by controlling our intention?<br /> <br /> Without any doubt, control of our intention extends to control of our body and speech. With the mind under control, the body and speech can be directed to avoid evil, like a ship that can be maneuvered to avoid obstacles. The Buddha described intention as “Sila” (morality). By controlling intention, one can therefore prevent evil from flowing to the body, speech and mind, and<br /> always remain within the realm of morality (Sila) and righteousness.<br /> <br /> How can we control intention of the mind to desist from evil?<br /> There exist three levels of abstention from evil.<br /> 1. Sammapatti virati<br /> 2. Samadana virati<br /> 3. Samuccheda virati<br /> <br /> Sammapatti virati means unintentional abstention. When one has no intention of maintaining Sila (or precepts) but confronts a situation that may violate rules of morality, one may decide to abstain from it. For example, a person may not kill when he can do so. Or he may not take another’s belongings when<br /> given an opportunity.<br /> <br /> Samadana virati means abstention as practice. This happens when one has an intention to maintain Sila and break away from greed, anger, and wrong opinions. And one does so when confronted with morally questionable situations.<br /> <br /> Samuccheda virati means complete and entire abstention.<br /> Such level of abstention can only be achieved by persons who reach a greater understanding of Dhamma (Sotapana ). Such a person naturally observes the five precepts as Sila has penetrated so deeply inside that person’s mind that it is like a sun with an absence of darkness.<br /> <br /> All these levels of abstentions depend on the control of our mind to maintain purity. Luang Pu Wat Paknam frequently urged all Buddhists to make an earnest commitment to meditation in order to control the mind and abstain from evils.<br /> <br /> We should be determined to practice meditation to attain Dhammakaya within so that we would not live our lives in vain in this existence.<br /> <br /> source from &gt; buddhism4u.com author &gt;enci</div> </blockquote> <p><img title="Cool" src="/images/emoticons/classic/icon_cool.gif" alt="Cool" /></p> Fri, 15 Dec 2006 17:38:27 +0800 www.sgforums.com:1169:220343:5709731 Mor_nang http://www.sgforums.com/forums/1169/topics/220343 <p>Mongala Sutta<br /> <br /> From the Dhamma teaching of Phramongkolthepmuni<br /> on 18 April, 1954<br /> <br /> “Now I shall introduce a teaching that leads to the greatest progression for Buddhism and the world.<br /> <br /> The Buddha taught this Sutta because it is the path to prosperity and greatness of humanity, and the following three wisdoms are the supreme merits that all humans should observe:<br /> <br /> Arati Virati Papa: Abstention from killing and harming living creatures, or complete and entire abstention from committing evil.<br /> Majja pana ca sanyamo: Abstention from taking intoxicants.<br /> Appamado ca dhammesu: Caution in one’s action to be in accordance with Dhamma teaching.<br /> These merits are the source of ultimate success.<br /> <br /> Arati Virati Papa: ‘Papa’ is translated as evil or sin. Complete abstention from evil is “Arati Papa” while entire abstention is ‘Virati Papa’. When combining these two phrases, we have ‘Arati Virati Papa’, or the entire and complete abstention from evil.<br /> <br /> Indeed, there is a distinction between entire abstention and complete abstention. One can abstain entirely but not completely. And that is how all beings are.”<br /> <br /> Explanation<br /> <br /> The meaning of abstention from sin in THE theoretical sense:<br /> <br /> The 38 Blessings of Life is the source of prosperity for all humans. Luang Pu Wat Paknam clearly described the 19th Blesssings, the abstention from sin (“Arati Virati Papa”).<br /> <br /> It can be broken down for a better understanding as:<br /> <br /> Papa which means sin or evil and all MALEVOLENCE in the world.<br /> Arati Papa means complete abstention from sin.<br /> Virati Papa means entire abstention from sin.<br /> <br /> Abstention is avoidance of the body, speech, and mind.<br /> Completeness refers to an end to togetherness, or non-correlation.<br /> Entireness refers to wholeness of everything and everywhere.<br /> <br /> Thus, “Arati Virati Papa” means non-involvement of the body, speech, and mind with all sins, malevolence, and evils in the world. In this part of the teaching, Luang Pu Wat Paknam pointed out that sin is a deterioration of the mind. When a sin exists in a mind, it plagues and controls that mind, consuming the mind like eroding acid on metal. With such degeneration, our<br /> thoughts, speech and deeds will also turn to evil, consequently giving rise to more sins that further damage the mind. Such is the path of danger that leads to suffering in this life and the next.<br /> <br /> In order to eliminate the cause of evil in the world, one must begin with the abstention of sins within the mind.<br /> <br /> Luang Pu Wat Paknam further stated:<br /> <br /> “One should know how to abstain entirely and completely from sins. When there is evil in our body, we may behave sinfully by killing, stealing, or committing adultery. With evil in our speech, we may lie, curse or speak provokingly and uselessly. With evil in our mind, we may become deluded, greedy or vindictive. We must abstain completely and entirely from these ten deeds. Such abstention is called the “Ten Kusalakammapatha”<br /> <br /> Explanation<br /> <br /> How shall we refrain?<br /> From the teaching of the Buddha, Luang Pu Wat Paknam described that all humans can act both righteously and wrongfully through only three ways: the body, the speech, or the mind. If an act is good, it is called “Kusalakammapatha”, and if bad, it is called “Akusalakammapatha”.<br /> <br /> The Buddha distinguished the Ten Akusalakammapatha as follows:<br /> Three ways of committing evil through the body:<br /> 1. Killing.<br /> 2. Stealing, Cheating, or Bribing.<br /> 3. Committing adultery.<br /> <br /> Four ways of committing evil through the speech:<br /> 1. Lying, not telling the truth.<br /> 2. Cursing or using impolite language<br /> 3. Inciting conflicts between people, or accusing others.<br /> 4. Speaking uselessly, unreliably.<br /> <br /> Three ways of committing evil through the mind:<br /> 1. Being greedy, wishing for others’ possessions<br /> 2. Being revengeful, obsessing with retaliation, wanting to kill or harm others.<br /> 3. Having a wrong understanding of the truth, or perceiving what is good as bad and what is bad as good such as believing that there are no such things as karma, sin or merits.<br /> <br /> These ten deeds are the cause of deterioration of merits and righteousness. Thus everyone should omit such evils of the body, speech, and mind.<br /> <br /> In contrast to the Ten Akusalakammapatha, there exists the Ten Kusalakammapatha, which all Buddhists must observe, for they cause the flow of all merits and righteousness in the world into the body, speech and mind.<br /> <br /> This commitment to the Ten Kusalakammapatha is the complete and entire abstention from sins that Luang Pu Wat Paknam emphasized so often.<br /> <br /> “Complete and entire abstention from evil is one thing, but Cetana virati is another. Cetana virati is abstention from any intention to harm others, to steal, to cheat or deceive, to commit sexual misconduct, to curse or provoke anger of others, and to speak uselessly. It also includes an intention to dissociate oneself from greed, anger, and wrong perception of the truth<br /> (wrong opinion). This is Arati Virati Papa~~~~ to refrain from evil within the mind.<br /> <br /> The Buddha once stated: “Cetana ha bhikkhave Sila (Consider this, Bhikhus, intention itself is Sila). To become Upasaka (layperson), one must completely abstain from such evil thoughts. As Bhikkhus (monks), however, one must refrain from such intentions to an even greater extent. If one cannot do so, one should be disciplined. This is ‘Arati Virati Papa.’ ‘Papa’ is evil and dirtiness. When it is both evil and dirty, it is the<br /> worst kind of ‘Papa’. Thus, abstention from such things is the best.”<br /> <br /> Explanation<br /> <br /> Abstention from sin in a practical sense In the practice of discipline for the body, speech, and mind, Luang Pu Wat Paknam showed the way of complete and entire abstention from the cause of evil itself, which is to control the mind so that an intention of committing sin or evil can no longer exist within. One should become determined in refusing to be tempted by these sins. Doing so is called Cetana virati.<br /> <br /> Cetana means a determination, purpose.<br /> Virati means to end or break away<br /> <br /> Thus, Cetana virati means a determination to break away from sin such as greed, vengeance and anger, or wrong opinions.<br /> Why did Luang Pu teach us to abstain from evil by controlling our intention?<br /> <br /> Without any doubt, control of our intention extends to control of our body and speech. With the mind under control, the body and speech can be directed to avoid evil, like a ship that can be maneuvered to avoid obstacles. The Buddha described intention as “Sila” (morality). By controlling intention, one can therefore prevent evil from flowing to the body, speech and mind, and<br /> always remain within the realm of morality (Sila) and righteousness.<br /> <br /> How can we control intention of the mind to desist from evil?<br /> There exist three levels of abstention from evil.<br /> 1. Sammapatti virati<br /> 2. Samadana virati<br /> 3. Samuccheda virati<br /> <br /> Sammapatti virati means unintentional abstention. When one has no intention of maintaining Sila (or precepts) but confronts a situation that may violate rules of morality, one may decide to abstain from it. For example, a person may not kill when he can do so. Or he may not take another’s belongings when<br /> given an opportunity.<br /> <br /> Samadana virati means abstention as practice. This happens when one has an intention to maintain Sila and break away from greed, anger, and wrong opinions. And one does so when confronted with morally questionable situations.<br /> <br /> Samuccheda virati means complete and entire abstention.<br /> Such level of abstention can only be achieved by persons who reach a greater understanding of Dhamma (Sotapana ). Such a person naturally observes the five precepts as Sila has penetrated so deeply inside that person’s mind that it is like a sun with an absence of darkness.<br /> <br /> All these levels of abstentions depend on the control of our mind to maintain purity. Luang Pu Wat Paknam frequently urged all Buddhists to make an earnest commitment to meditation in order to control the mind and abstain from evils.<br /> <br /> We should be determined to practice meditation to attain Dhammakaya within so that we would not live our lives in vain in this existence.<br /> <br /> source from &gt; buddhism4u.com author &gt;enci</p> Thu, 14 Dec 2006 03:01:58 +0800 www.sgforums.com:1169:220343:5701313 zacken99 http://www.sgforums.com/forums/1169/topics/220343 <p><br /> <a href="http://www.liveleak.com/view?i=05f4845ff5" rel= "nofollow">http://www.liveleak.com/view?i=05f4845ff5</a></p> Fri, 08 Dec 2006 03:20:29 +0800 www.sgforums.com:1169:220343:5669188 zacken99 http://www.sgforums.com/forums/1169/topics/220343