1. The story that touched my heart very deeply

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    Angulimala, the robber and murderer

    In previous life, Angulimala was a close relative of the Bodhisatta, his uncle. Now, when their lives had crossed again, and the Buddha saw the grave danger in which Angulimala had placed himself, he did not hesitate to walk the thirty miles to meet him and save him. The law of karma plays such a major role in this story also. Everyone is responsible for his or her action, whether during this lifetime or from the previous lives.

    Angulimala’s birth name is Ahimsaka, means Harmless. This story touched my heart very deeply till this day. Ahimsaka was such a handsome, intelligent and innocent young man with a gorgeous girlfriend, which made his classmates become very jealous. Because of this ignorance, they turned Ahimsaka’s life 360 degrees around.

    His mother, was the last person, Angulimala wanted to kill to complete the thousand fingers. So steeped was his mind in the habit of killing without scruples. At that moment the Buddha appeared on the road between Angulimala and his mother. Seeing him, Angulimala thought: “Why should I kill my mother for the sake of one finger when there is someone else? Let her live.” So he was still moved by merely seeing his mother, though he was not aware that she had gone that hard road out of love for him. To forsake getting his mother’s finger was, of course, made easier for him when he saw another figure, that of a monk, approach. He did not know, however, that it was a similar offense against the most sacred in life to kill an ascetic, a monk. He was only concerned with completing his thousand fingers.

    Angulimala took up his sword and shield and buckled on his bow and quiver and he followed behind the Blessed One.

    Then the Blessed One performed such a feat of supernormal power that the bandit Angulimala, going as fast as he could, was unable to catch up with the Blessed One, who was walking at his normal pace. Then he thought: “It is marvelous! Formerly I caught up with even a galloping elephant and seized it; I caught up with even a galloping horse and seized it; I caught up with even a galloping chariot and seized it; I caught up with even a galloping deer and seized it. But yet, though I am going as fast as I can, I am unable to catch up with this monk who is walking at his normal pace.” He stopped and called “Stop, monk! Stop, monk!”

    “I have stopped, Angulimala. Do you stop, too.”

    Then the bandit Angulimala thought: “These monks, followers of the Sakya scion, speak truth, assert truth; but though this monk is walking, yet he says ‘I have stopped, Angulimala; do you stop, too.’ Suppose I question the monk?”

    Then he addressed the Blessed One in stanzas thus:

    “While you are walking monk, you tell me you have stopped;
    But now, when I have stopped, you say I have not stopped.
    I ask you now, O monk what is the meaning of it;
    How is it you have stopped and I have not?”

    (The Blessed One:)
    “Angulimala, I have stopped for ever,
    Foreswearing violence to every living being;
    But you have no restraint towards things that breathe;
    So that is why I have stopped and you have not.”

    When Angulimala heard these words, a second and greater change of heart came over him. He felt as if the current of his suppressed nobler and purer urges had broken through the dam of hardened cruelty that had been built up through habituation in all those last years of his life. Angulimala felt now deeply moved by the appearance and the words of the Buddha.

    Angulimala’s response and what followed is again tersely told in the Sutta:

    (Angulimala:)
    “Oh, at long last a sage revered by me,
    This monk, has now appeared in the great forest;
    Indeed, I will for sure renounce all evil,
    Hearing your stanzas showing the Dhamma.”

    So saying, the bandit took his sword and weapons
    And flung them in a gaping chasm’s pit;
    The bandit worshipped the Sublime One’s feet,
    And then and there asked for the Going-forth.
    The Enlightened One, the Sage of Great Compassion,
    The Teacher of the world with all its gods,
    Addressed him with these words “Come bhikkhu,”
    And that was how he became to be a bhikkhu.

    Read full story  https://plus.google.com/u/0/117879909215135297796/posts/LiiCMhh2J5M

  2. Do not judge people from appearances and their external behavior

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    Angulimala: A Murderer’s Road to Sainthood

    Angulimala, the robber and murderer, is one of the best known figures of the Buddhist scriptures, because of his dramatic life story. His conversion to monkhood and later to sainthood was exceptional as he seems to have been the only former criminal to be accepted into the Buddhist monastic order. The Buddha had often warned not to judge people from appearances and their external behavior. In Angulimala’s case, the Buddha had seen his hidden potential to win freedom, not only from his present low moral status and from rebirth in the lowest worlds of painful existence, but that Angulimala would also be able to gain the highest freedom from all suffering in this very life.

    In Christianity, too, we find some instances of radical changes in the moral character of people: there is the “thief on the cross” at Golgatha who was promised by Jesus that he would be with him in paradise the next day; and the chief of a gang of robbers who was converted by Francis of Assisi and became a monk. Cases like these have always moved the hearts of the religious-minded and have raised the question how such changes could be possible. Angulimala’s story might give an answer to these questions.

    At the Buddha’s time, at the court of King Pasenadi of Kosala, there was a learned brahman called Bhaggava Gagga who held the office of a Royal Chaplain and was thus one of the kingdom’s highest dignitaries. One night his wife, Mantani, gave birth to a son. Soon afterwards, the father cast the boy’s horoscope and to his consternation found that his son was born under the “robber-constellation” of the planets. This indicated that the boy would have within him a tendency to commit robbery. One can well imagine what the father must have felt when confronted with that shocking and unexpected revelation. On the day of the child’s birth, there was another disquieting event: all weapons and armory in the city of Savatthi had suddenly begun to sparkle.

    In the morning, the brahman went to the palace as usual, and asked the king how he had slept. “How could I have slept well?” replied the king. “I woke up in the night and saw that my auspicious weapons lying at the end of my bed were in bright sparkle, so I was afraid and perturbed. Should this mean danger to the kingdom or my life?”

    The brahman said: “Do not have any fear, O King! The same strange thing happened in the entire city, and it does not concern you. Last night my wife bore me a son, and unfortunately his horoscope had the robber-constellation. This must have caused the weapons to sparkle.”

    “Will he be a lone robber or the chief of a gang?” — “He will do it alone, your Majesty. What if we were to kill him now and prevent future misdeeds?”

    “As he would be a loner, O Teacher, let him be raised and properly educated. Then, perhaps, he may lose his evil propensities.” Continue reading

  3. The son of Lord Buddha

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    I am proud to be their little sisterBhiksu may be literally translated as “beggar” or more broadly as “one who lives by alms”. It is philologically analysed in the Pāli commentary of Buddhaghosa as “the person who sees danger (in samsara or cycle of rebirth)” (Pāli = Bhayaṃ ikkhatīti: bhikkhu). He therefore seeks ordination in order to release from it. He is not thereby a Bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a Bhikkhu and not (merely) by seeking alms. Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a Bhikkhu.

    A bhikkhu has taken a vow to enter the Sangha (Buddhist monastic community) and is expected to obey the Patimokkha, rules of monastic conduct (typically around 227 for a male, and 311 for a female) as set out in the Vinaya, although there are considerable local variations in the interpretations of these rules. A novice monk or nun in the Tibetan tradition takes 36 vows of conduct. The minimum age to take bhikkhu vows according to ruling is 20 years counted from the conception (i.e. appr. 19 years and 3 months from birth).

  4. I want to tell you a little bit about myself

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    I am not fortunate enough to be born in the land of the Buddha. But I am a proud and a very devoted Buddhist who strongly believes in the law of karma. I only pray to Lord Buddha under one condition: To pay respect to his great teaching, the only teaching that can free all sentient beings from suffering and pain. I would never pray to Buddha or angels to help take a way my suffering or pain, no matter how bad the situation is. I am the kind of person who accepts everything in front of me with a smile, be it Happiness or Suffering, Blame or Praise. Whatever I do, I do just for the benefit of all sentient beings. In this whole life, I never want anything. Name, fame, power or wealth does not interest me. I say “No” to all these things. My ultimate goal is to help people, and make them happy, without any other expectations…
  5. I’m home today

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    I am taking one day and one night off from my work to visit as many friends as possible on g+ . I want to take this time reading your posts slowly. Not sure how many friends I can visit.
  6. A real wise man

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    A man is not called wise because he talks and talks again, but if he is peaceful, loving and fearless then he is in truth called wise.
     ~Buddha, from The Dhammapada

Hermit of Tbeng Mountain

Sachjang Phnom Tbeng សច្ចំ​​ ភ្នំត្បែង is a very long and interesting story written by Mr. Chhea Sokoan, read by Jendhamuni Sos. You can click on the links below to listen. Part 1 | Part 2

List of Khmer songs