THE TRAI NING OF WISDOM

Neither sila nor samadhi is unique to the teacher of  the Buddha. enlightenment, in fact, while searching for the way to liberation, the future Buddha was trained in samadhi by two teachers with whom he studied. In prescribing these trainings the Buddha did not differ from the teacher of conversation religion. All religions insist on the necessity of moral behavior and they also offer the possibility of attaining states of bliss, whether by prayer ,by rituals, by fasting and other austerities , or by various forms of  meditation. The goal of such practices is simply a state of deep mental absorption. This is the "ecstasy " experienced by religious mystics.

 Such concentration, even if not developed to the level of the trance states, is every helpful.  

It calms the mind by diverting  attention from the situation in which one would otherwise react with craving and aversion. The Buddha said

• If the roots remain untouched and firm in the ground, a felled tree still puts forth new shoots. If the underlying  habit of craving and aversion is not uprooted, suffering arises anew over and over again. 

Unity of Mankind 

   
The Buddha taught not only the necessity of an inner revolution of the individual for human happiness but also the need for an outer revolution in the life of society. thus, for instance he preached the fundamental oneness and unity of mankind, irrespective of colour or race physiological characteristics as in the case of animals and created a revolution for the abolition of the cast system which was prevalent in india in his day. In order to demonstrate his concept of the oneness of mankind and he moved not only with king and capitalists and aristocratic ladies , but also with the poorest of the poor, with beggars and scavengers, robbers  and courtesans.  

Panna is the important Too of Buddha Dharmma

 បញ្ញា គឺជាលក្ខខ័ណ្ឌដ៏សំខាន់មួយ និងចាំបាច់បំផុតសម្រាប់ការចម្រើននូវចិត្តនៃមនុស្ស ។ វាអាចកំចាត់បង់នូវសេចក្ដីទុក្ខទាំងស្រុងបាន ឫជាសុភមង្គលនឹងផុសឡើងទៅតាមធម្មជាតិ។ ការសង្កត់ធ្ងន់ទៅលើការប្រមូលផ្ដុំនៃបញ្ញា ហើយដើម្បីបង្កើតនូវបញ្ញាកាន់តែច្រើនគឺសំខាន់បំផុតក្នុងធម៍របស់ព្រះពុទ្ធ៕  Panna is a necessary and sufficient condition for development of a human mind. It is also able to eliminate  suffering(dukkha) completely to the port that only sukha or happiness will emerge naturally. The emphasis on accumulation of panna, and the process to generate more panna is most essential in the Buddha Dhamma. 

Everything Dukkha !!!!!

The Noble Truth of Dukkha

The Noble Truth of the Cause of Dukkha

The Noble Truth of the End of Dukkha

The Noble Truth of the Path leading to the end of Dukkha

There are many ways of understanding the Pali word 'Dukkha'. It has generally been translated as 'suffering' or 'unsatisfactoriness', but this term as used in the Four Noble Truths has a deeper and wider meaning. Dukkha contains not only the ordinary meaning of suffering, but also includes deeper ideas such as imperfection, pain, impermanence, disharmony, discomfort, irritation, or awareness of incompleteness and insufficiency. By all means, Dukkha includes physical and mental suffering: birth, decay, disease, death, to be united with the unpleasant, to be separated from the pleasant, not to get what one desires. However, many people do not realize that even during the moments of joy and happiness, there is Dukkha because these moments are all impermanent states and will pass away when conditions change. Therefore, the truth of Dukkha encompasses the whole of existence, in our happiness and sorrow, in every aspect of our lives. As long as we live, we are very profoundly subjected to this truth.

Some people may have the impression that viewing life in terms of Dukkha is a rather pessimistic way of looking at life. This is not a pessimistic but a realistic way of looking at life. If one is suffering from a disease and refuses to recognize the fact that one is ill, and as a result of which refuses to seek for treatment, we will not consider such a mental attitude as being optimistic, but merely as being foolish. Therefore, by being both optimistic or pessimistic, one does not really understand the nature of life, and is therefore unable to tackle life's problems in the right perspective. The Four Noble Truths begin with the recognition of Dukkha and then proceed to analyse its cause and find its cure. Had the Buddha stopped at the Truth of Dukkha, then one may say Buddhism has identified the problem but has not given the cure; if such is the case, then the human situation is hopeless. However, not only is the Truth of Dukkha recognized, the Buddha proceeded to analyze its cause and the way to cure it. How can Buddhism be considered to be pessimistic if the cure to the problem is known? In fact, it is a teaching which is filled with hope.

If you free time please read it too. "The Monk Whose Body Stunk"

The Monk Whose Body Stunk

One when the Buddha was wandering about teaching and preaching, he came upon a community of his monks in which one of them was suffering from a debilitating skin disease. Sores that continually oozed blood and pus covered his body from head to foot. Too weak to washhimself or his stained robes, a nauseating stench had settled about him which none of his brother monks could bear. And so he was left alone, unable to fend for himself. It was in this pitiful state that the Buddha found him and immediately proceeded to look after him.

First, the Buddha went to boil some water and brought it back to bathe the monk. Then, as he was trying to carry the monk outside to bathe him, the other monks saw him and came to help. They all took hold of the couch that the sick monk was lying on and carried him to a place where he was gently scrubbed clean.

In the meantime, his clothes were taken away and washed. When they were dry, they dressed the sick monk in fresh clean robes, which made him also feel clean and fresh. The Buddha then admonished the Bhikkhus present, saying, “Bhikkhus, here you have no mother or father to take care of you when you are sick. Who will take care of you then if you don’t take care of one another? Remember whenever you look after a sick person, it is as if you were looking after me myself.” He then followed with a small sermon in which he said that although it was true that the body would one day be as useless as a fallen log, while it was still alive, it should be taken care of. In the state of heightened alertness in which the sick monk dowelled, brought on in part by the fresh bath and fresh clothes, he attained enlightenment at the end of the sermon.

So, the Buddha said that,

" Before long, alas, this body will lie lifeless on the ground, discarded like a useless log". Verse 41

Buddha's Say !!!

By contrast, the Buddhism does not embrace these principles as such. Although it acknowledges the importance of faith, moral rules and vows and concentration as indispensable factors in attaining the goal, yet they are not decisive factors. We have to be careful on this point. It is not the case that Buddhism disregards the importance of faith, moral rules and vows and concentration. On the contrary, these are basic and indispensable factors. Regarding Faith, the Buddha once said: Saddhaya tarati ogham, meaning that a person can cross a torrent with faith. And then the question is crossing what torrent? Crossing the torrent of rebirth is crossing the cycle of rebirths, which means the person can free himself from endless suffering. This is evidence that the Buddha admits that we can be free of suffering through faith. With a casual view of this we might say that mere faith will suffice. In the case of morality, we can cite another Pali expression. At the end of giving the training rules (to the lay devotees) the  monk will conclude thus: Silena sugatim yanti silena bhogasampada silena nibbutim yanti The pali words say that individuals can attain nirvana ( i.e. nibbutim) through morality. The nirvana is attainable with training rules which is an acknowledgement that moral principles enable a person to get to nirvana. So morality alone should be enough. As for concentration numerous of this in the Buddha's teaching can be cited. If one is make  a simplistic claim that concentration is enough to get a person to nirvana, one can cite as an example early stages of  nirvana call Nirodha (extinction of defilements).  

Life????????????????

Life is physically distinguishable characteristic biological processes, such as signaling and self-sustaining processes from those who do not as functional as stop or because they do not have the same functions and are classified lifeless. Various forms of life, such as plants, animals and so on. This criteria may be unclear and may or may not set artificial life potential for a living. Science Biology is mainly concerned with the study of life science, although many others were involved. And the definition of life is broken, which means different. Throwing hand, the current definition is that all organisms maintain homeostasis is composed of experienced growing Thirdly, the metabolism can adapt to their environments that respond to stimulation and production. However, many biologically no definition has been proposed and some of which, as proposed definition is based on the chemical system. There is a theory such as the Gaia hypothesis, the idea that the earth is alive, former founded by James Grier Miller first. Another is that life is the riches of the ecosystem, and yet another, a complex system biology branch of mathematical biology. The definition in some other systems, including a theory involving dynamic and Darwinian theory operators. However, throughout history, there are many different theories and definitions of life, such as the desire for riches that everything is carried out and it is just a complex form only! He Hylomorphism have faith that everything is a combination of matter and form, and the form of the story, a living, this is the soul of their generation itself believes that life repeatedly emerged from non-life and vitality that a hypothetical scientific cause that living things have a life force or spark important.