The 12 Interdependent causes and their effects

Beginning with ignorance, which is spiritual blindness, illustrated by an old and sightless man with a stick, unable to find his way.

The second picture shows a potter, his pots being symbolic of his own deeds (acting,speaking and thinking) with which he moulds his own karma, popularly called ~~ FATE.

The third picture depicts a tree and a monkey springing from branch to branch: this symbolises the major consciousness which in ignorant people springs uncontrolled from object to object. For this reason, by analysis leading to the understanding of inner and outer phenomena, Buddhist psychology aims at the full control of consciousness.

The fourth picture shows a boat with two people, symbolising name and form,spiritual and physical energy, inseparably floating on the stream of life.

The fifth picture is of a house with five windows and a door, symbolising the five senses and the faculty of thinking, those entrances (i.e.the sense organs) by which the outer world is perceived.

The sixth picture, a man and a woman embracing, demonstrates contact, the consequence of sensual perceptions.

The seventh picture is dedicated to the emotions by which one is stuck, as by an arrow in the eye.

The eighth picture, of a woman offering a drink to a man, illustrates desire, stimulated by perceptions and emotions and leading to the so-called thirst for life.

The ninth picture illustrates sensual entanglement: the longing to keep that which is desired, represented by a man plucking the fruits from a tree.

The tenth picture symbolises the procreation of a new life, here depicted by a beautiful bride.

The eleventh picture shows the consequence: procreation is followed by birth, a woman giving birth to a child, shown here in the natural crouching position.

The twelfth and the last picture shows old age and death, the inevitable end of all earthly existence, illustrated here by bearers with a bier, the corpse swathed and in the fetal posture ready for the next rebirth and further misery in one of the symbolic six worlds.

The Wheel of Life - The Symbolic Six Worlds

The first of these transitory worlds is the abode of the so-called Gods. It is a temporal paradise achieved by good deeds, and it is illustrated in the uppermost sections of the Wheel. Here the Buddha with the lute is seen reminding the gods of their limited pleasures and guarding them against vanity and haughtiness, which encourages them to believe in their own imperishability. But these gods are not yet freed from sorrow;they too, after thousands of human years, are subject to old age and death. Their special suffering is the illusion of the eternity of their paradisal state: their misery lies in their eventual comprehension of the error.

In the upper half of the wheel, the World of Men is depicted: driven by egoism and ignorance, they suffer from the permanently repeated cycle of birth, sickness and death.
( The Buddha with the Begging bowl of a wandering monk comes to help them)

In the lower half of the wheel, the World of Animals illustrates their special suffering: oppression by the other beings. The devour each other and become beasts of burden.
( Here the Buddha holding a book appears to the animals)

The last world follows with the cold and hot hells. They are places of torment for all those who have committed evil deeds out of hatred and anger. But this infernal life, however long, is not eternal;after atoning for sins, rebirth into a better world is always possible. In the World of Hells an assistant of the Lord of the Dead weighs the deeds of the deceased who are entering his kingdom, but this is administrative work because the fate of the dead has already been decided by themselves.
(Here the Buddha appears, bearing a flame to bring light and hope to these darkest regions)

The fifth world is the realm of the insatiable, greedy ghost, suffering from hunger and thirst which they can neither appease nor quench; they present a ghastly picture with tightened throats and bloated bellies.
(Here the Buddha appears with a jar of nectar for the hungry ghosts)

To the right, the World of Titans is illustrated: they are permanently warring against the gods and fighting for the fulfillment of their desires; their suffering is the endless war, the result of envy and insatiable ambition.
(Here the Buddha appears with a flaming sword, and ministers to the titans)

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The Wheel of Life - Detailed Note

Buddha Figure
The appearance of the Buddha commemorates the potential Nirvana, inherent in all beings, because all creatures- the proud gods, the insatiable monsters, the warring titans, suffering men, as well as the tormented beings in hell and the animals – have the possibility of attaining salvation in a future good rebirth in the World of Men.
The Bodhisattava
Avalokiteshvara – the lord who looks down in compassion, the Bodhisattava of Compassion who weeps as he beholds the manifold suffering of all beings in the six realms and three spheres of existence. The Bodhisattava is the link between the mundane and the Transcendental. He represents the drive within the mundane to fulfill itself in the Transcendental.
The Monster of Impermanence
The Monster of Impermanence appears above the rim of the Wheel, a ferocious face with three fiercely glaring eyes and a crown of skulls. Holding the Wheel of Life in his claws, he is a symbol of the transitory nature of all earthly phenomena.

The Roots of Evil
The motive force that drives a wheel is at its hub. Thus, at the hub of the Wheel of Life are the cock, the snake and the pig, the forces that keep it turning. They are known as the "Three Unwholesome Roots"because they corrupt us from within. The cock represents greed, the snake hatred and the pig ignorance, and it is these three that underlie all human bondage and misery.
The Dark Path
The picture-path to follow begins in the center arrow of the wheel. There, the three spiritual poisons are depicted: a black pig for ignorance, a green snake for envy and hatred and red cock for lust and greed. Whoever delivers himself up to these basic evils walks along the Dark Path leading to hells and bad rebirths.
The White Path
The other way is the Path of Bliss leading to better rebirths and upwards to final liberation. Both paths are illustrated by the ring surrounding the center of the picture scroll: saints and sages lead the virtuous along the Path of Bliss, and demons, armed with nooses, drag the sinners along the Dark Path. In this way, the ignorant and the sinful, by the twelve interdependent causes and their effects are mercilessly driven through the Wheel of Life.

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The Wheel Of Life

The Wheel of Life illustrates in a popular way the essence of the Buddhist teachings, the Four Truths: the existence of earthly suffering, it’s origin and cause, the ending or prevention of misery and the practice path to liberation from sufffering.
The Wheel of Life describes the cause of evil and its effects. Mirrored in earthly phenomena just as it is experienenced by everyone from the cradle to the grave. Picture by picture it reminds us that everyone is always his or her own judge and is responsible for their own fate, because, according to Karma, causes and their effects are the fruits of one’s own deeds.
The circular composition of the Wheel of Life guides the viewer from picture along the black path or the white path. It leads him or her through the twelve interwoven causes and their consequences to rebirth in one of the so called Six Worlds. Projected on one plane, they fill the whole inner sphere of the Wheel of Life. But the meaning of this painting is to show the way out of these worlds of suffering into the sphere beyond.

Explanation of Sections:
Standing Buddha (right)
The Bodhisattava ( left)
The Monster of Impermanence ( holding the wheel)
The Roots of Evil ( center)
The Dark Path ( center left of the hub)
The White Path ( center right of hub)
The Symbolic Six Worlds ( inner circle)
The Twelve interdependent Causes and their Effects ( outer circle)

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佛教小常识 - 卍字

卍字，梵语srivatsa或svastika，本为一种德相符号，意译为「吉祥云海」、「吉祥喜旋」义，为佛的三十二相、八十种好之一。

此符号在不同佛典中分别出现在佛陀的胸臆、发间、手足或腰间，皆具光明吉祥之义。卍字可能因为与俗体「万」字形相及意思相近，后世遂通称为「万」字。有学者认为卍字与十字同是阿利安族先祖居住在巴克特里及鄂斯河流域时代的重要宗教符号，故两者皆成为日后神圣的标志.

有趣的是：泰国佛教徒向人问候时，皆是双掌合十，称「sawadeeka」，有人认为此词的音义，可能是源自梵语「svastika」，即「卍」字的祝福。

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Do Not Harm Yourself Needlessly

Suppose an enemy has hurt you in his own domain.

Why should you annoy yourself & hurt your mind in your domain?

In tears you left your family, who were kind and helpful always.

So why not leave behind your enemy & the anger that brings so much harm?

This anger which you embrace eats away at the very roots of all the virtues you strive to develop.

Who would be such a fool? Someone else does evil deeds & you get angry.

Why? Do you wish to copy him & act as he does?
Suppose someone, to annoy, provokes you to do some evil act.

Why allow anger to arise and thus do exactly as he wants you to do?

If you get angry then maybe he will suffer, maybe not.

But by feeling anger yourself - -You certainly do suffer.

If enemies blinded by anger are content to walk the path of woe,

Do you wish to follow them by getting angry yourself?

If a foe provokes you to hurt yourself by getting angry,

Let that anger subside. Do not harm yourself needlessly.

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Arahant, Lohan 罗汉

Requested by friends to put up the infomation in English since I had given the information on Lohan in chinese before.

Arahant or Lohan is one who has followed the Eightfold Path and has achieved deliverance of this earthly existence. He has reached "the other shore" and is saved for all eternity. In him the asavas - the craving for sensual pleasures, earthly existence, ignorance and wrong views - are gone. He is subject to no more rebirths and karma.

Lohans are well-known for their great wisdom, courage and supernatural power. Due to their abilities to ward off the evil, Lohans have became guardian angels of the Buddhist temple and there in the main hall standing guard are the ever-present, indomitable-looking 18 Lohan figures.

According to tradition, there were originally only 16 lohans. Two were added on the list by the Chinese in the Tang Dynasty.
Legend has it that the first portraits of the 18 Lohans were painted by a Buddhist monk Guan Xiu, in 891 A.D. Guan Xiu lived in Chengdu, the capital of a small kingdom, the Former Shu, formed at the decline of the Tang Dynasty in what is today's Sichuan Province. He was adept at the scholarly pursuits of painting, calligraphy and poetry.
It was because of his expert painting skill that the Lohans chose him to paint their portraits. They appeared to him in his dreams to make that request.

The traditional order of the 18 Lohans is based on the order in which they appeared in Guan Xiu's dreams, not on the strength of their power.

The order are:

• Deer Sitting (PINDOLA, the Bharadvaja)
  
• Happy (KANAKA, the Vasta)


• Raised Bowl (KANAKA, the Bharadvaja)


• Raised Pagoda (NANDIMITRA)


• Meditating (NAKULA)


• Oversea (BODHIDRUMA)


• Elephant Riding (KALIKA)


• Laughing Lion (VAJRAPUTRA)


• Open Heart (GOBAKA)


• Raised Hand (PANTHA, the Elder)


• Thinking (RAHULA)


• Scratched Ear (NAGASENA)


• Calico Bag (ANGIDA)


• Plantain (VANAVASA)


• Long Eyebrow (ASITA)


• Doorman (PANTHA, the Younger)


• Taming Dragon (NANTIMITOLO)


• Taming Tiger (PINDOLA)

For a detailed version of the various Lohan, you may like to visit this website :

http://www.buddhanet.net/e-learning/history/lohans.htm

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THE GIFT OF TRUTH

The gift of food is useful only till hunger returns.
The gift of clothes is useful only till they are torn.
The gift of a house is useful only till it is dilapidated.
The gift of medicine only delays sickness and death.
But the gift of the Dharma protects a person
throughout his rebirths -
it even helps him break free from rebirth altogether.

If you spend most of your life,
lying to yourself and others,
your life is basically a lie,
self-deception -
not a true life,
not truly living.
It is the sustenance of delusion,
that only propels you into greater delusion.
But the moment you snap out of it,
you seek the Truth,
you become true to yourself
and your whole life turns around.
The Truth is always there -
you only need to turn around.

Source: http://www.thedailyenlightenment.com/

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坤平将军

据说坤平出身于一个将领的家庭，天生聪慧、正直。年纪小的他已很讲义气，扬言长大后必效力国家，为帝王宝命也绝不言辞。他从小就学习武功，到年纪较长时已是十八般武艺皆精通，对骑马射箭更有他的一套，百发百中。由于他从小习武的缘故，所以他身材健硕，魁壮结实，加上他天生英俊非凡，真可说是一名标准的美男子。也因为家庭背景的助力，坤平自然而然也当上了当地的一名将领，后来要因为减赋有功而被封为将军。 将军他不但威勇善战，样貌更是俊朗不凡，深受女孩子欢迎，因此坤平妻妾之多无人能及，而且其中一名妻子更是邻国将军的女儿。 一次，坤平将军接到国家的命令，要攻打妻子的国家，便哀求丈夫不要攻打自己的家乡，但军命难为，坤平将军没有接受妻子的哀求，见丈夫不接受自己的哀求，便在坤平将军的食物中下毒，但坤平将军是天神化身，有天神秘佑，所以未能毒害坤平将军，事件已败露，坤平将军一时气愤，便张妻子杀死，但躺下后，坤平将军，才发现妻子已怀有身孕，便张死去的儿子，制成干骸佩带在身，以作记念，这就是现今人称金童子之鬼仔(泰国称作古曼童)的来历，坤平将军佩带了儿子的干骸金童子后，百战百胜，每当遇上危险都能化险为夷。 据说坤平将军喜爱斗鸡，斗鸡是泰国一种赌博活动，而坤平的斗鸡竟和坤平将军一样威勇善战，百战百胜，有神鸡称号。因此往后便有流传，坤平将军手抱神鸡的佛牌，会对赌运有所帮助。

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Our Parent

There are two people you can never repay. What two?

Your father and your mother.
Even if you were to carry them on your back
and live a hundred years, supporting them, anointing them with medicines,

bathing and massaging their limbs

and wiping up their excrement after them,

even this would not repay them.

Even if you were to give them absolute rule over the whole world,

this would not repay them. And why?

Because parents do much for their children -

they bring them up, nourish them, they introduce them to the world.

But whoever encourages his un­believing parents to believe,

his immoral parents to be virtuous,

his stingy parents to be generous,

his foolish parents to be wise,

such a one by so doing does repay,

does more than repay his parents.

**My best friend's mum who was a very holy person was diagnosed with cancer. She said she have faith that Buddha will help her to pull thru this difficult stage. Me too, that's why I've been praying for her.

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Daily Reading from the word of Buddha

A believer can be recognised by three things. What three? He desires to see those who are virtuous; he desires to hear the good Dhamma; and with a heart free from stinginess, he lives at home generous, clean-handed, delighting in giving, one to ask a favour of, one who delights in sharing things with others.

These ten things nourish the ten things that are desirable, liked, charming and hard to win in the world. What ten? Energy and exertion nourish wealth. Finery and adornment nourish beauty. Doing things at the proper time nourishes health. Friendship with the beautiful nourishes virtue. Restraint of the senses nourishes the holy life. Not quarrelling nourishes friendship. Repetition nourishes great knowledge. Lending an ear and asking questions nourishes wisdom. Study and examination nourishes the teachings. And living rightly nourishes rebirth in the heaven world.

"What do you think about this?" said the Lord. "What is the purpose of a mirror?"
"It is for the purpose of reflection, sir," replied Rahula.
"Even so, an action to be done by body, speech or mind should only be done after careful reflection."

Mahali said to the Lord: "Sir, what is the reason, what is the cause of doing, of committing an evil deed?"
"Greed, hatred, delusion, not paying proper attention and wrongly directed thoughts - these are the reasons, these are the causes of doing, of committing an evil deed."
"Then what, sir, is the reason, what is the cause of doing, of committing a beautiful deed?"
"Generosity, love, wisdom, paying attention and rightly directed thought - these are the reasons, these are the causes of doing, of committing a beautiful deed."

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Karma

The definition of KARMA is stated as: "for every event that occurs, there will follow another event whose existence was caused by the first, and this second event will be pleasant or unpleasant." Karma is not about retribution, vengeance, punishment or reward; karma simply deals with what is.

The effects of all deeds actively create past, present and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to others. Many that have believed in rebirth have believed that it may involve working off the karmic debt of past lifetimes and therefore hardship and sufferance in the present lifetime has often been attributed to any past life karmic debt, that has been brought forward by negative actions of past life onto the present life and incarnation, thus any present life suffering might be attributed as a consequenting result of the karmic laws and be seen as karmic debt and therefore unavoidable. The karmic laws being the laws that are thought to maintain an equilibrium through action causing reaction and for every action there will be consequenting reactions, therefore positive action is thought to result in positive reaction and negative action resulting in negative reactions, either in this present time or in some later incarnation.

Buddhism relates karma directly to motives behind an action. Motivation usually makes the difference between "good" and "bad", but included in the motivation is also the aspect of ignorance; so a well-intended action from a deluded mind can easily be "bad" in the sense that it creates unpleasant results for the "actor".

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天狗吃月亮的传说

传说古时候，有一位名叫“目莲”的公子。生性好佛，为人善良。十分孝顺母亲，但是，目莲之母，身为娘娘，生性暴戾，为人好恶。

有一次，目莲之母突然心血来潮，想出了一个恶主意：和尚念佛吃素。我要作弄他们一下，开晕吃狗肉。她吩咐做了三百六十只狗肉馒头，说是素馒头，要到寺院去施斋。目莲知道了这事，劝说母亲不听，忙叫人去通知了寺院方丈。方丈就准备了三百六十只素馒头。藏在每个和尚的袈裟袖子里。目莲之母来施斋，发给每个和尚一个狗肉馒头。和尚在饭前念佛时，用袖子里的素馒头将狗肉馒头调换了一下，然后吃了下去。目莲之母见和尚们个个吃了她的馒头，“嘿嘿”拍手大笑说：“今日和尚开晕啦！和尚吃狗肉馒头啦！”方丈双手合十，连声念道：“阿弥陀佛，罪过，罪过！”事后，将三百六十只狗肉馒头，在寺院后面用土埋了。

这事被天上玉帝知道后，十分震怒。将目莲之母打下十八层地狱，变成一只恶狗，永世不得超生。
目莲是个孝子，得知母亲打入地狱。他日夜修炼，终于成了地藏菩萨。为救母亲，他用锡杖打开地狱门。目莲之母和全部恶鬼都逃出地狱，投生凡间作乱。玉帝大怒，令目莲下凡投身为黄巢。后来“黄巢杀人八百万”，传说就是来收这批从地狱逃出来的恶鬼。

目莲之母变成的恶狗，逃出地狱后，因十分痛恨玉帝，就窜到天庭去找玉帝算帐。她在天上找不到玉帝，就去追赶太阳和月亮，想将它们吞吃了，让天上人间变成一片黑暗世界。这只恶狗没日没夜地追呀追！她追到月亮，就将月亮一口吞下去；追到太阳，也将太阳一口吞下去。不过目莲之母变成的恶狗，最怕锣鼓、燃放爆竹，吓得恶狗吞下的太阳、月亮，又只好吐了出来。太阳、月亮获救后，又日月齐辉，重新运行。恶狗不甘心又追赶上去，这样一次又一次就形成了天上的日蚀和月蚀。民间就叫“天狗吃太阳”，“天狗吃月亮”。直到现在，每逢日蚀、月蚀时，不少城乡百姓还流传着敲锣击鼓、燃放爆竹来赶跑天狗的习俗。

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天狗

天狗是中国民間传说中的一種動物。

最早記載於《山海经》中，原文是：「又西三百里，曰阴山。浊浴之水出焉，而南流于番泽。其中多文贝，有兽焉，曰天狗，其状如狸而白首，其音如榴榴，可以御凶。」

如文中所述，天狗是种像狐狸而頭部白色的动物，並是御凶的吉兽，很可能是某种古代哺乳類动物，是真实存在过的。但后来演变成用来形容彗星和流星，古人将天空奔星视为大不吉，所以天狗也变成了凶星的称谓。《史記·天官》載：“天狗狀如大奔星，有聲，其下止地類狗，所墮及炎火，望之如火光，炎炎沖天。”

由於古代中國的人缺乏天文學知識，便把日食、月食现象说成是“天狗吃月亮”或“天狗吃太陽”。該現象出現時，人们会敲锣打鼓放鞭炮来嚇走天狗。

傳說后羿為民除害射落了九個太陽，王母娘娘為了獎賞他，便送了他靈藥，但後被嫦娥偷吃了，獨自升天，門外后羿的獵犬黑耳眼見此，就吠叫著撲進屋內，把剩下的靈藥舔盡，然後也跟著朝天上的嫦娥追去。嫦娥聽見黑耳的吠聲，慌忙闖進月亮裏。而黑耳毛髮直豎，身體不斷變大，一下子撲上去，把嫦娥連月亮吞下。

當時玉帝及王母娘娘得知月亮被一條黑狗吞吃了，便下令天兵天將去捉拿，當黑狗捉來後，王母娘娘認出牠是后羿的獵犬，便封牠為天狗，讓牠守護南天門。黑耳受到恩封，便吐出了月亮和嫦娥，而嫦娥自此居於月亮上。

张仙射天狗的故事是，天狗阻挡了天上的星宿下凡投胎，张仙把天狗打跑这样人们可以顺利得到孩子，因此张仙也得到送子张仙之称。

另外，天狗也是二郎神杨戬的「哮天犬」的称呼，它帮助二郎神降妖除魔。

来自“ http://zh.wikipedia.org/

**韭菜芭城隍庙就有一尊天狗让人们祭拜. 地址: No. 15, Arumugam Road, Singapore 409960

胡

Four Things Woman Win Power in this World

With four things women win power in this world, this world is in their grasp. What four? Concerning this, a woman is capable at her work, she manages the servants properly, she is loved by her husband and she guards his wealth.
And how is a woman capable at her work? Whatever her husband's home industries, whether in wool or cotton, she is deft and tireless, gifted with an inquiring turn of mind into ways and means and able to arrange and carry out the job.
And how does she manage the servants properly? Whether there be servants, messengers or workers in her husband's household, she knows the work of each and what has been done, she knows what has not been done, she knows the strengths and weaknesses of the sick, she divides the food, both hard and soft, ­according to their share.
And how is she loved by her husband? Whatever her husband considers unlovely, she would never do, not even to save her life.And how does she guard her husband's wealth? Whatever money, grain, silver or gold he brings home, she secures, watches and guards; never does she steal, misuse or waste it.

Ti Tsang P'usa: Ksitigarbha Bodhisattva

Ti Tsang P'usa is an extremely popular Bodhisattva among the Chinese and Japanese Buddhists. 'Ti Tsang', meaning 'Earth-Store' is a direct translation of the Bodhisattva's name KSITIGARBHA in Sanskrit. Among the countless Bodhisattvas in the universe, he and three others have firmly captured the hearts of the Mahayanists.

These four main P'usas or Bodhisattvas are depicted in the Chinese Buddhist Pantheon and they represent four basic great qualities:

1. KUAN SHIH YIN(观士音) as Great Compassion


2. WEN SHU (文殊) as Great Wisdom


3. PU HSIEN (普贤) as Great Love and Perfect Activity


4. TI TSANG(地藏) as Great Vow to help and to deliver all beings.

Ti Tsang P'usa has often been mistaken by uninformed Buddhists to be Mogallana who was a disciple of Sakyamuni Buddha, because he too had a similar experience of descending to the Hell Realm to seek and save his mother. The stories may sound similar but they happened at different times and adopted quite different methods to save their mothers. Many others also tend to mistake Ti Tsang as Hsuan Tsang, the famous Tripitaka master of the Tang Dynasty who made the harzadous journey to the West to seek the Buddhist scriptures. This is mainly due to the Sangha robe and the five-leave crown which both are seen to wear. Ti Tsang P'usa is again taken by many to be "Yen-Lo-Wang" or Yama, the "Over-Lord of Hell." It must be mentioned that Ti Tsang is a Bodhisattva and not a mere King of the Fifth Hell. He does not judge the dead but seeks to save them from their suffering.

Ti Tsang may be represented in sitting or standing posture. He always has a kind and benevolent look and carries either, or both, his symbols of the Cintamani or "Wish-fulfilling Jewel' and the "Ringed-Staff", which is also called the Khakkhara. This ringed staff is often carried by Buddhist monks in their travels so that the sounds caused by the jingling rings can warn small animals and insects of their approach lest they be trod upon and killed. It is also sometimes called the alarm-staff. In the much treasured picture of Ti Tsang P'usa, which is found in many Buddhist homes and temples, he is seen seated upon a lotus throne. His hands holds the precious flaming pearl which has vast magical powers beyond description. He wears the robe of a Northern Buddhist monk and on his head is the "five-leave crown, where the representation of a Dhyani-Buddha can be seen on each of the leaves.Ti Tsang's compassion is not practised exclusively for the benefit of the beings of the hell realm, he also gives blessings to those of the world who seek his help and he is a comforter of the poor, oppressed, sick, hungry, and those who are troubled by spirits and nightmares. Those who have firm faith in him can easily receive his protection.

With faith one needs to recite any of these simple prayers:

"NAMO TI TSANG WANG P'USA' or"NAMO KSITIGARBHA BODHISATTVA YA".

The birthday of Ti Tsang P'usa falls on the 30th day of the 7th moon of the Chinese lunar calendar. All over the world Buddhist temples offer prayers to Ti Tsang P'usa during the 7th lunar month for the benefit of the dead. Ti Tsang's popularity among the Chinese and Japanese Buddhists is second only to Kuan Shih Yin P'usa as he takes upon himself the fearful and difficult task of bringing relief and consolation to the suffering beings of hell.

(source: http://www.buddhanet.net/)

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Buddha's word on Wisdom & Self control

• Thoughts of greed


• hatred


• harming.

These three types of thought cause blindness, loss of sight and ignorance, they put an end to wisdom, are associated with trouble, and do not conduce to Nirvana.

• Thoughts of giving up


• love


• helping

These three types of thought give vision, seeing and knowledge, they increase wisdom, are associated with harmony, and conduce to Nirvana.

Look not to faults of others nor to their omissions and commissions.
But rather look to your own acts, to what you have done and left undone.
When one looks down on another's faults and is always full of envy, one's defilements continually grow; far is one from their destruction.

If only you would do what you teach others then being yourself controlled, you could control others well. Truly, self-control is difficult. You yourself must watch yourself. You yourself must examine yourself, and so self-guarded and mindful.

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Zeeba (Tibetan legend)

Zeeba or Zipak (Tibetan)

(First glance at the picture, we thought it's Rahu but after reading the story we realised it's not, but for sharing purpose, I've decided to write out. )

The Zipak originates in a Shaivite legend from the Shandha Purana. Shiva created a demon called Jalandhara from the blaze of his third eye. Jalandhara assumed great power and desired an incestuous relationship with Parvati, the consort of Shiva and Jalandhara’s adoptive mother. Jalandhara persuaded Rahu, one of his demonic friends, to demand Parvati’s favor. When Shiva got wind of this, he was understandably outraged, so his third eye blazed again. Thereby creating the Zeeba, who made a beeline to devour Rahu. Rahu decided that Zeeba was going to eat him bones and all and begged Shiva for mercy;whereupon, Shiva offered forgiveness and called off Zeeba. Because Zeeba had not had anything to eat since coming into the world and had been deprived of his only prey, he turned on himself and devoured his own body until only the head and hands remained. Shiva was very pleased with his handiwork and invited Zeeba to remain as the guardian to his door. Since then, he has become a reminder of the consequences of gluttony and greed and also stands as a guardian of practitioners. Zeeba’s finger point to his missing body to show what can happen when someone is overcome by avarice.

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Sharing - Wisdom

• Wisdom is the light by day and Right mindfulness is the protection by night. If a man lives a pure life nothing can destroy him; If he has conquered greed nothing can limit his freedom.
• One is to cultivate the seven factors of enlightenment: mindfulness, investigation into phenomena, energy, bliss, tranquility, concentration, and equanimity. [Buddha, Maha-parinibbana Sutta 9]
• The thought manifests as the word; The word manifests as the deed; The deed develops into habit; And habit hardens into character. So watch the thought and its ways with care, And let it spring from love Born out of concern for all beings.

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Pic of Rahu