Buddha and Daily OM's


Buddha and Daily OM's

A place to discuss and share All about Buddha, Stories and Words of Wisdom

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Latest Activity: Jul 25, 2014

Dalai Lama’s New Year’s message for non-Tibetans His Holiness the Dalai Lama's New Year's Message for 2014

Dalai Lama’s New Year’s message for non-Tibetans

His Holiness the Dalai Lama's New Year's Message for 2014


The Dalai Lama welcomed the year 2014 at a Tibetan monastery in south India, where he called on people the world over to "make a determination to be a more sincere, compassionate, warm-hearted and non-violent human being trying to make our world a more equal place. That way we can actually make it a happy year." During his message, the Tibetan spiritual leader praised non-violence and encouraged prayers "for all those imprisoned in Tibet, for those who have passed away in prison and those suffering as a result of their imprisonment. There have also been many cases of self-immolation inside and outside Tibet, let’s pray for those who have had the courage to give up their lives in a way that was non-violent, inasmuch as they have avoided doing anyone else any harm by their action." (A partial video of the Dalai Lama’s message can be seen here).



Imee Ooi - The Chant of Metta



Om shanti shanti shanti


Om (Oṃ)
Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.

In the Brahminical tradition, from where Buddhism undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:

Om! — This syllable is this whole world.

Its further explanation is: –The past, the present, the future — everything is just the word Om.

And whatever else that transcends threefold time — that, too, is just the word Om.

Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.

You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.

One Sanskrit-English dictionary says the following:

"A word of solemn affirmation and respectful assent , sometimes translated by ‘yes, verily, so be it’ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];
Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."

Shanti (Śānti)
Shanti (Pali: Santi) simply means "peace". It’s a beautiful meaning and also a very beautiful sound. The shanti is repeated three times, as are many chants in Buddhism. In Buddhism as well as in Hinduism the threefold Shanti is generally interpreted as meaning the Threefold Peace in body, speech, and mind (i.e. peace in the entirety of one’s being).

Hindu teachings typically end with the words Om shanti shanti shanti as an invocation of peace, and the mantra is also used to conclude some Buddhist devotional ceremonies.
Wildmind has created a YouTube video of the mantra. If you like the mantra, please give the video a rating after listening.

OM Shanti mantra


Pronunciation notes:
• o is pronounced like o in ore
• ā is pronounced as a in father
• i in speech is pronounced like i in mill, but in chanting is pronounced like ee in bee

Peace in Buddhist practice
Simply knowing that the word “shanti” means “peace” doesn’t get us very far. We need to learn how to cultivate peace in our lives. Meditation — especially mindfulness meditation and lovingkindness meditation — is a simple tool for helping us find peace.

In Buddhist practice śānti, or peace, primarily means inner rather than outer peace. Through practice it’s possible to cultivate a still mind even in surroundings that are anything but tranquil.

It’s definitely helpful to have peaceful surroundings for the development of meditative states of mind, but if one cultivates a mind that is completely nonreactive then it’s possible to peacefully accept the presence of noise and bustle around us.

In the long-term, however, some external quiet is well-nigh indispensable for the arising of deep mental tranquility, and so meditators frequently seek out quiet places for their practice.

To say that inner peace is what’s important doesn’t mean of course that we can be internally peaceful and yet caught up in all kinds of arguments and fights. It simply means that it’s not possible for us to be in harmony with others unless we’ve learned to develop harmony within our own minds.

Śānti, or inner peace, arises when the mind has let go of both grasping and aversion. For this reason the Buddhist path of practice is known in Pali as "santimagga" (Sanskrit: śāntimarga) or The Path of Peace, as expressed in the famous Dhammapada verse, "Santimaggam eva brūhaya" — Cultivate this very Path of Peace.

Peace as the goal of practice
"Santi" is commonly used in the Pali texts as a synonym for Nirvana, the goal of Buddhist practice. Meditation and other Buddhist practices can therefore be thought of as the "Path to Peace." Nirvana is the ultimate in inner peace, and literally means the complete extinction of inner turmoil.

Peace and lovingkindness
Shanti and metta (lovingkindness), or lovingkindness, are closely associated. In another verse from the Dhammapada, the Buddha says:

Mettāvihārā yo bhikkhu
pasanno Buddhasāsane
Adhigacche padaṃ santaṃ
saṅkhārāpasamaṃ sukhaṃ
(Verse 368)

Which means:
The bhikkhu who dwells in loving-kindness,
who trusts in the Buddha’s Teaching,
attains to that state of peace,
the blissful fading away of conditioned things.

Lovingkindness helps us to still the mind by letting go of conflict. As I’m sure we’re all aware, our hostile or defensive reactions to others are a major source of inner turmoil, and the cultivation of lovingkindness helps us to be more compassionate and less reactive. The “blissful fading away of conditioned things” refers to the mind becoming purified of the delusion, aversion, and grasping tendencies that distort our view of the world and prevent us from experiencing true happiness.

Peace is the essence of the spiritual life
In yet another Dhammapada verse, the Buddha says that it’s by practicing peace, rather than by adopting the clothing, trappings, or lifestyle associated with "being religious" that one lives a truly spiritual life:

Alaṅkato ce’pi samaṃ careyya
santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ
so brāhmaṇo so samaṇo sa bhikkhu.
(Verse 142)

Which means,
Though well-dressed [i.e. not wearing the rags of a religious practitioner],
If he should live in peace, with restraint and self-control, living with pure ethics,
Laying aside violence towards all living beings,
He indeed is a holy one, a renunciate, a member of the spiritual community.

Taking peace into the world.
Living ethically is also both an expression of a peaceful state of being and a path to peace. In Buddhist ethical practice, this means abstaining from actions that cause harm to oneself or others. In other words, in Buddhist practice we cultivate inner peace but also take peace into the world by practicing lovingkindness and compassion, and by living ethically.

The bare minimum is trying to avoid causing physical harm through direct physical actions or through encouraging others to cause harm (the reason that I, and many other Buddhists, are vegetarians). This is the basis of the First Precept of Buddhism, which can also be expressed as practicing lovingkindness.

All the other Buddhist ethical precepts — not taking that which is not freely given; avoiding sexual misconduct; avoiding misleading speech; and avoiding intoxication — are ways of living out the first precept.

These Buddhist precepts are a key component of the Śāntimarga, or "Path of Peace."

Best Ever 3D Buddha Image Stereogramme - Optical Illusion


Best Ever 3D Buddha Image Stereogramme - Optical Illusion



NOTE: if you look just above the empty message box, to the righthand side, you will see the words "View All", Click on that and it will bring up all the discussions posted that you cannot see on the front page. Bless you. Melodie.

Discussion Forum

The Old Man and the Scorpion

Started by Melodie Munro Mar 14, 2014. 0 Replies

The Last Relinquishment:

Started by Melodie Munro Feb 20, 2014. 0 Replies

These are the 5 Mental Hindrances:

Started by Melodie Munro Feb 20, 2014. 0 Replies

Aware and Composed Dwelling:

Started by Melodie Munro Feb 20, 2014. 0 Replies

Which 7 Knowledges makes a Person Ideal

Started by Melodie Munro Feb 18, 2014. 0 Replies


Started by Melodie Munro. Last reply by Melodie Munro Feb 9, 2014. 2 Replies

Comment Wall


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Comment by Melodie Munro on March 14, 2014 at 7:08pm
Glimps of the Day - 22.02.14 - 28.02.14

February 22

Why do we live in such terror of death? Perhaps the deepest reason why we are afraid of death is that we do not know who we are. We believe in a personal, unique, and separate identity; but if we dare to examine it, we find that this identity depends entirely on an endless collection of things to prop it up: our name, our “biography,” our partners, family, home, job, friends, credit cards. . . . It is on their fragile and transient support that we rely for our security. So when they are all taken away, will we have any idea of who we really are?

We live under an assumed identity, in a neurotic fairy-tale world with no more reality than the Mock Turtle in Alice in Wonderland. Hypnotized by the thrill of building, we have raised the houses of our lives on sand.

This world can seem marvelously convincing until death collapses the illusion and evicts us from our hiding place. And what will happen to us then if we have no clue of any deeper reality?

February 23

Everything that we see around us is seen as it is because we have repeatedly solidified our experience of inner and outer reality in the same way, lifetime after lifetime, and this has led to the mistaken assumption that what we see is objectively real. In fact, as we go further along the spiritual path, we learn how to work directly with our fixed perceptions. All our old concepts of the world or of matter or of even ourselves are purified and dissolved, and an entirely new, what you could call “heavenly” field of vision and perception opens up. As William Blake said:

If the doors of perception were cleansed
Everything would appear . . . as it is, infinite.

February 24

Just as Buddha said that of all the buddhas who attained enlightenment, not one accomplished it without relying on the master, he also said: “It is only through devotion, and devotion alone, that you will realize the absolute truth.”

So then, it is essential to know what real devotion is. It is not mindless adoration; it is not abdication of your responsibility to yourself, nor indiscriminately following of another’s personality or whim. Real devotion is an unbroken receptivity to the truth. Real devotion is rooted in an awed and reverent gratitude, but one that is lucid, grounded, and intelligent.

February 25

As a Buddhist, I view death as a normal process, a reality that I accept will occur as long as I remain in this earthly existence. Knowing that I cannot escape it, I see no point in worrying about it. I tend to think of death as being like changing your clothes when they are old and worn out, rather than as some final end. Yet death is unpredictable: We do not know when or how it will take place. So it is only sensible to take certain precautions before it actually happens.

February 26

In the Dzogchen teachings it is said that your View and your posture should be like a mountain.

Your View is the summation of your whole understanding and insight into the nature of mind, which you bring to your meditation. So your View translates into and inspires your posture, expressing the core of your being in the way you sit.

Sit, then, as if you were a mountain, with all its unshakable, steadfast majesty. A mountain is completely relaxed and at ease with itself, however strong the winds that batter it, however thick the dark clouds that swirl around its peak.
Sitting like a mountain, let your mind rise and fly and soar.

February 27

Ask yourself these two questions: Do I remember at every moment that I am dying, and that everyone and everything else is, and so treat all beings at all times with compassion? Has my understanding of death and impermanence become so keen and so urgent that I am devoting every second to the pursuit of enlightenment? If you can answer “yes” to both of these, then you really understand impermanence.

February 28

The whole point of Dzogchen meditation practice is to strengthen and stabilize Rigpa and allow it to grow to full maturity. The ordinary, habitual mind with its projections is extremely powerful. It keeps returning, and takes hold of us easily when we are inattentive or distracted.

As Dudjom Rinpoche used to say: “At present our Rigpa is like a little baby, stranded on the battlefield of strong arising thoughts.” I like to say that we have to begin by babysitting our Rigpa, in the secure environment of meditation.

hjhjmnhmnknkhjhhjnh ,m .m,n mjnn mnjjjjjjm mjnnxczz\a23wqsaz\nmnjmnjjjk.lkjhghjmkmnbvcfd nbv\ertyuiop[ n b
Comment by Melodie Munro on February 20, 2014 at 1:54am

Compassion is not true compassion unless it is active. Avalokiteshvara, the Buddha of Compassion, is often represented in Tibetan iconography as having a thousand eyes that see the pain in all corners of the universe, and a thousand arms to reach out to all corners of the universe to extend his help.

Sogyal Rinpoche

Comment by Melodie Munro on February 20, 2014 at 1:54am

While you are engaging in the practice of giving you should do so with great happiness and radiance on your face. One should practice giving with a smile and with mental uprightness.

His Holiness The Dalai Lama

Comment by Melodie Munro on February 20, 2014 at 1:54am

When you are practicing meditation, it’s important not to get involved in mental commentary, analysis, or internal gossip. Do not mistake the running commentary in your mind (“Now I’m breathing in, now I’m breathing out”) for mindfulness; what is important is pure presence.
Don’t concentrate too much on the breath; give it about 25 percent of your attention, with the other 75 percent quietly and spaciously relaxed. As you become more mindful of your breathing, you will find that you become more and more present, gather all your scattered aspects back into yourself, and become whole.

Sogyal Rinpoche

Comment by Melodie Munro on February 20, 2014 at 1:54am

If you have a particular faith or religion, that is good. But you can survive without it.

His Holiness The Dalai Lama

Comment by Melodie Munro on February 20, 2014 at 1:53am

It is easier to generate compassion while visualizing a sentient being who is very destitute, but we need also to reflect on persons who do not seem to be suffering at all, but who are in truth acting in ways that will eventually bring about manifest suffering.

His Holiness The Dalai Lama

Comment by Melodie Munro on February 20, 2014 at 1:53am

no black no white:

there are no blacks
there are no whitex
just people;

there are no rich
there are no poor
just people;

there are no Asians,
there are no Americans,
there are no Australians,
there are no Africans,
just people;

there are no far easterners,
there are no midlle easterners,
there are just people;

there are no smart people,
there are no dumb people,
there are just people.

when you see people as people
you are Zen-enlightened.

deep bows,


Comment by Melodie Munro on February 20, 2014 at 1:53am
Comment by Melodie Munro on February 20, 2014 at 1:53am

To deepen your gratitude towards all people, it is helpful to reflect on the unintended kindness of those who provide goods and services without necessarily knowing the names or faces of those whom they serve. In this life there are so many facilities we enjoy - nice buildings, roads, and so forth - that are produced by other people.

His Holiness The Dalai Lama

Comment by Melodie Munro on February 20, 2014 at 1:53am

I often believe that the basic goal or end of life is happiness, satisfaction. I believe that our existence is very much based on hope.

His Holiness the Dalai Lama


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