Showing posts with label Useful Tips. Show all posts
Showing posts with label Useful Tips. Show all posts

HOW TO HELP YOURSELF? KARMIC BATTLES? ESCAPE THE WHEEL OF NEGATIVITY?

Understanding how to help yourself escape the wheel of negativity is very important for us to progress and improve your life


You can be doubtful or/and sceptical about what I said or advise you on. End of the day, I hope all users to be better and overcome your problems.

Our life can be simple and be positive! Attract the positive energy and make the best decisions.

Your poor judgement and/or decisions made are limit by your karma, so please have positive intentions and do good acts everyday.

Thank you very much for your trust.



1. Love & Gratitude.


Feeling gratitude for something draws in more of it. It is the nature of consciousness to attract towards that which offers it, love. Everything in the universe is composed of consciousness.

When you are thankful for something, you cherish it. To be thankful for is to appreciate. Love is appreciation. Love is an attraction. The law of attraction is truly the law of love. Along these lines to draw in a greater amount of those things you fancy, you just need to center your awareness of love towards them. Esteem and value them.

2. Repentance (kṣama-āpatti-pratideśana).


It can be considered as a continual process of sincere self-reflection and diligent self-discipline.

An act of acknowledging one’s faults, shortcomings, or past misdeeds, and seeking to correct or make amends for them.


1. Identify your problems/needs/karma.

We are each bound to a unique karma that locks us in unwanted circumstances. The first step in reversing your karma is pinpointing the areas of your life that feel stagnant.

Is it in your career that you can't seem to break through or a love relationship that just won't move forward? Have you been suffering the same struggles with certain family members for too long?

Reflect honestly on your obstacles and understand where your problem lies. Journal on the question: When and how did this all start? The first step to untangling yourself from your karmic knots and advancing toward your true potential is to get to the root of the issue.

2. Sever ties to toxic people.

Life is complicated enough: Don't let the wrong people complicate it even more! If another person's energy doesn't feel "right" and they constantly inflict stress on you, you owe it to yourself and your karma to let them go their own merry way. This doesn't mean you need to create ill will between you and another person, but you should politely and respectfully distance yourself from and set boundaries with people who bring you more harm than good.

On the other side of the coin, when you admit your own wrongdoings, you will begin to feel your energy shift. Taking responsibility can be difficult to do because your ego doesn't like to be blamed. Start gradually by auditing your past mistakes and contemplating how you could do things differently the next time a similar situation arises. This is not to say that you should feel guilt or dwell on the past, but simply that, in the future, you should promise to consult your karma first when faced with a decision.

4. Perform actions that nourish your spirit and invoke well-being on every level.

Go back and comfort your inner child by doing things that feel good: Eat nourishing foods, exercise regularly, get plenty of sleep, and take the time to get quiet and self-reflect every day.

5. Defy your weaknesses.

We naturally perceive ourselves to be weak in certain areas and strong in others. Maybe you think that you're good at pleasing others but bad at standing up for yourself. What you don't realize is that your weaknesses are your secret strengths: They define you just as much as your more prized traits do.

Don't become the "victim" of your vulnerabilities—this invites all sorts of karmic scenarios that play on your sensitivities. Instead, develop the courage to defy your downfalls and take the reins of karmic patterns.

6. Take a new action.

Sometimes we're so stuck in a certain way of being that we don't see its obvious drawbacks. Slow down enough to notice if your old ways of doing things aren't benefiting you anymore. If they're not, it's time to modify your behavior.

Acting with principle is the simplest and most underrated way to compensate all karmic debts and generate positive karma. Do good, even when you're not expected to. When in doubt, act in ways you would want others to act toward you.

7. Forgive everyone.

Bad karma feeds off of resentment and makes you attract people who give you even more reason to be resentful. We often wonder why we can't escape the wheel of negativity: It's because we avoid the truth that it's our very emotions that reel us into such cycles. To forgive is to detach—from the anger, bitterness, and frustration you harbor internally.

Every person is fighting his or her own karmic battles. The sooner we identify the sources of our unsettled karma and take action to resolve it, the sooner we experience the miracle of liberation to fulfill the greater purpose of our lives right now.


CREDITS TO ORIGINAL SOURCES.

LAST UPDATED - 2025

Useful Tips - Ten Ways Of Making Merit

MUST DO !!! DO NOT GIVE UP AND/OR BLAME OTHERS WHEN LIFE IS NOT IMPROVING OR WHEN YOU FACING OBSTACLES !!

MUST KNOW FOR ALL MEMBERS WORLDWIDE !!! One Merit A Day For Everyday !!! Start From Today Doing Simple Donations, Eating Less Meat Or Full Vegetables Meal.

Helping Or Guiding Others Through Their Bad Times and many many more way... 



" I would like to share with you this useful article about Making Merits?

Many of us have the wrong approach or misled by others regarding the meaning of Making Merits. Making Merits can be very straightforward & simple, to anywhere, anyone and the form is not important but heart is the most crucial factor.

Recently, I seen many online forums or Facebook posts are starting their own fund* raising for building temples or for other usages. Please think carefully before donating to these people* , they are now fighting for donations by using paid advertisements...."


Monk Robe Offering Donation (Singapore Buddhist Temple)

(You can let me know if you wish to donate and do not have time to go temples)


Read more info @ https://en.wikipedia.org/wiki/Kathina

Kathina is a Buddhist festival which comes at the end of Vassa, the three-month rainy season retreat for Theravada Buddhists in Bangladesh (known as Kaṭhina Cībar Dān), Cambodia, Laos, Myanmar, Sri Lanka, India and Thailand.[2] The season during which a monastery may hold Kathina is one month long, beginning after the full moon of the eleventh month in the Lunar calendar (usually October).


It is a time of giving, for the laity to express gratitude to bhikkhus (Buddhist monks).[3][4] Lay Buddhists bring donations to temples, especially new robes for the monks. Also the gift of the attha parikara (in Sri Lanka adapted to singalese to Atapirikara අටපිරිකර ) - the Eight Requisites - is part of the offerings.[2][3][4]

Offering robes to the Sangha was a practice initiated and established by the Buddha more than 2,500 years ago. During the Buddha’s time, a layperson had offered some new cotton material. Out of compassion, the Buddha gave the fabric to the monks to make new robes, after their three-month rains retreat.

The Buddha himself stated the significance of offering Kathina robes in the Vinaya Pitaka. Offering robes is the highest offering and the most meritorious of skilful deeds.

The immeasurable merits of robe offering are:
One will be free from obstacles, be in good health and have perfect bodily form in this life. One will experience good fortune with abundant possessions and be successful in business.

One will be liberated from the suffering of the hot and cold hell realms.

One will be free from the suffering of hungry ghost realm.

One will take rebirth in the human realm with complete perfect physical form; be attractive, conceivably pleasant and beautiful.

and many more...



Donating Of Coffin For Needy - Singapore Buddhist Lodge (Singapore Buddhist Temple)


You can donate any amount or SGD$800 per set.

Bank - OCBC 630-420107-001
Paynow - S61SS0026B001

Website @ http://www.sbl.org.sg/chn/donation.aspx



Donating Of Coffin In Bangkok, Thailand - Ruamkatanyu Foundation


Located above " San Yan Station (Underground subway) next to Wat Lampong Temple"

Online Donation Via Credit Card To Bangkok:

http://www.donationpohtecktung.com/index.php

Sample Of Donation EInvoice -






Donate To Singapore Charities Organisations Online Or to any needy organisations



Sang Kha Than (Offerings To Monk)

Sang Kha Than is an offering, gifts or food to the Buddhist monks. You can head down to any nearest Thai Temples to do it. Please Follow the Monk to chant along to transfer merits.






The Ten Type Of Meritorious Action
  • Giving
  • Morality
  • Development
  • Respect reverence
  • Service
  • Giving away (or transferring) the merit
  • Rejoicing in the meritorious deeds of others
  • Preaching (and teaching) the Dhamma
  • Hearing (and teaching) the Dhamma
  • Straightening out one’s views

1. Giving, or dana in Pali, is something so basic to the practice of Dhamma that, although manifest everywhere in Buddhist countries, requires a little explanation. Worldliness is concerned with getting, with piling up so-called possessions and with increasing the sense of “I am” by proclaiming “I have.” That a person gives, shows that he has some concern for others’ welfare, and that he knows where his own true welfare lies. One possesses the worthwhile by giving things away, while things possessed are not possessed at all ultimately—for when one dies, to whom do all one’s precious possessions ’belong’? What then is covered by the Buddhist teaching of giving? Material gifts include medicines for the sick, food for the hungry, money for the poor and so on. Bhikkhus are given four kinds of material gifts by the lay people so that they may continue with their work. These are robes, almsfood, shelter and medicines. Whatever is a necessity of life to one who lacks it and whoever should supply that lack, is said to give material gifts. Since the giving of a gift must be connected with skill to be accounted merit, naturally the giving of the wrong sort of thing, such as a weapon, could never become meritorious. No less valuable is the gift of education or training, which is a gift highly esteemed in Buddhist tradition. The first universities in the world were the enormous Buddhist viharas of Northern India at the height of their success over a thousand years ago. Since the dhamma is not a system of dogmas to be believed by the blind masses, but a Way requiring understanding, it is not surprising that the Buddhist religion and education have always been connected. A kind of giving which involves friendliness and gentleness, the giving to other beings of fearlessness, is a gift which may be given by even the poorest man. All beings fear death and one should try not to be the agent of death for them. Lord Buddha also gave the greatest gift of fearlessness, when he gave all beings who could understand the Dhamma discovered by Him—for the Dhamma leads one, although surrounded by what is fearful, to dwell in the world fearless. Finally; “All gifts the gift of Dhamma doth excel” but since one aspect of merit-making concerns “teaching Dhamma,” consideration of it will be postponed.


2. The next way of merit-making is through Moral Conduct (sila); that is, by way of observing the Precepts and thereby leading a life which is not harmful to others, while one sees that it is beneficial to oneself. This is obviously meritorious since it involves the growth in one’s character of compassion and wisdom. No Buddhist observes the Precepts either from fear of, nor from love or reverence towards some power outside himself. It is quite an obvious fact to him that the man of upright moral conduct has many advantages over another who leads a life crooked in some way. There is no need to wait for a future life in order to benefit from virtue, just here and now this can be found in one’s own life. One does not have to take Buddhist teachings on the subject of moral conduct on faith, since advantages are found in the present. The present indeed is the time in which we actually live, for the past has gone like a dream and to regret past misconduct is not only foolish, it is unskilful; while the future, like a mirage, is uncertain and to resolve that one will begin to train oneself sometime later is equally foolish. Only now can one practise virtue, only now be wise, only now have compassion. The various precepts established by Lord Buddha are for training the heart in the right direction, towards wisdom and away from ignorance; towards friendliness and compassion, away from enmity and callous indifference. Basically, all the precepts may be classified into actions of body, speech and mind, and a useful list of ten Paths of Actions (kammapatha) summarises them. Abstinence from the three Precepts of taking life, taking what is not given, and wrong conduct in sexual desires, make up the first three paths by way of bodily action. Verbal action is the fourth precept split into four: abstinence from lying, harsh speech, malicious tale-telling and nonsensical chit-chat. Mental action is abstinence from covetousness, ill will and wrong views. So much for moral conduct as a way of making merit.

3. Next comes mind-development or bhavana often called by the inadequate word “meditation.” This is basically of two kinds where one either develops calm first and then gains insight or else, using mindfulness one proceeds to develop calm out of which also grows insight. The difference is in the use of an object of meditation as with the first, or using the events of life for ones object, as in the second. Both kinds have as the result aimed at the experience of insight and the growth of wisdom. One meditates to calm the grosser mental defilements and develop the mind in such a way that it comes to know real wisdom, that which is beyond words and not the result of learning or thinking. It is this wisdom with which there is the realisation of Nirvana. But we have now to examine briefly other aspects of merit-making, which are also counted as developments of mind.

4. Reverence or respect is one of these. It is obvious that the reverent and respectful man develops his mind, for, by his attitude, he cuts down the defilement of pride and replaces it by the wise conduct of humility. The humble man also has a flexible and adaptable mind and can therefore learn, while the proud man is at a great disadvantage. Reverence runs through a Buddhist society in all ways. Children respect adults, especially elderly relations. People pay their respects to the King. They reverence bhikkhus by respectful salutation and offerings, while in the Sangha, novices pay respect to bhikkhus and the latter, if juniors, revere the seniors. All pay their respects to the Supreme Patriarch, while he together with the King and people all revere alike Lord Buddha as the Great Teacher.

5. Service in helping others is the next way of merit-making. If compassion were only the thinking of kind thoughts, it is obvious that it would be a rather insignificant exercise. The fact is that one shows, by willing and unprompted deeds, that one thinks of the comfort of other beings. Such a great range of action may be included in this way of merit-making that we have no time here to illustrate this at length.

6. Following service, and just to show that one’s good deeds are not egotistic, one gives away the merit from their performance. This is indeed intended to illustrate the paradoxical teaching that a man makes most merit when he is not thinking, “I am making merit.” The action which is done spontaneously and out of the goodness of the heart, is the most meritorious action of all. Merit should be relinquished for others’ benefit, because, like “my” body, it does not really belong to me at all. As Lord Buddha said, “That which does not belong to one, that give away.”

7. Besides giving away even merits, one should also rejoice in the merits of others. When others have some gain or other, material or immaterial, does one become envious? If so, one needs to arouse the spirit of gladness at others’ happiness. This is done by way of the third of the four Divine Abidings, called Mudita. One rejoices at the merit of others when for instance, a bell is struck near a shrine or holy plate, or when one sees merit being made or else hears about it. The traditional exclamation at such a time is ’Sadhu!’, meaning, “it is well.” This is a great merit indeed.

8–9, The following two ways of merit-making are a pair, since one is listening to while the other is teaching Dhamma. Listening means concentrating one’s whole attention so that there is only the voice of him who speaks Dhamma. One can go further until there is only Dhamma in one’s own heart—though this requires a well trained mind not liable to stray here and there. Teaching Dhamma is not just teaching rules and dogmas for people’s belief. It is dealing with the practical Way for this life here-and-now, the Way leading to the experience of the Ultimate Truth or Nirvana. It is truly said: “All gifts the gift of Dhamma doth excel.” Much merit attaches therefore both to Dhamma listening and to Dhamma teaching as they are concerned with the true nature of things.

10. Last comes setting upright or straightening out one’s views. This aspect of meritorious conduct counterbalances some of the other aspects described here. One should understand clearly and without self-delusion that one suffers from one’s own foolishness and not because of any outside power; likewise, that one will find the path to final peace and release from birth-and-death through one’s own efforts and not through those outside oneself. Wrong views are those which lead one away from Reality, away from Dhamma, while Right View is the seeing of things as they really are. Such is a supreme merit. For all these reasons and in all these ways one should make merit, for as Lord Buddha says in the last stanza of the Treasure-Store Discourse:
“So great indeed are its rewards,
Simply, this merit’s excellence;
For that the steadfast and the wise
Commend a score of merit made.”



Credits To The Original Sources. Thanks.

Useful Tips - Vegetarianism

Is It A Must To Follow? Many Precepts & Rules ? Many people are still following many prescribed rules & restrictions when they joined certain religious groups without fully understand what are the reasons behind all the rules...
Especially For Our Members Who Are Having Karmic-Related Sickness & Obstacles To Read & Understand

Reduce Killings & Eat Vegetables To Be Healthier !!!


There are differences of opinion between Buddhists on this issue so we will attempt to present the arguments of those who believe that vegetarianism is necessary for Buddhists and those who do not. Vegetarianism was not a part of the early Buddhist tradition and the Buddha himself was not a vegetarian. The Buddha got his food either by going on alms rounds or by being invited to the houses of his supporters and in both cases he ate what he was given. Before his enlightenment he had experimented with various diets including a meatless diet, but he eventually abandoned them believing that they did not contribute to spiritual development.

The Nipata Sutta underlines this point when it says that it is immorality that makes one impure (morally and spiritually), not the eating of meat. The Buddha is often described as eating meat, he recommended meat broth as a cure for certain types of illness and advised monks for practical reasons, to avoid certain types of meat, implying that other types were quite acceptable. However, Buddhists gradually came to feel uncomfortable about meat eating. In 257 BC King Asoka said that in contrast to before, only two peacocks and a deer were killed to provide food in the royal kitchens and that in time even this would be stopped. By the beginning of the Christian era meat eating had become unacceptable, particularly amongst the followers of the Mahayana although the polemics against it in works like the Lankavatara Sutra indicates that it was still widespread or a least a point of controversy. Tantric text dating from the 7th and 8th centuries onward, frequently recommend both drinking alcohol and eating meat and both are considered fit to offer to gods. This was probably as much an expression of the freedom from convention which Tantra taught as it was a protest against Mahayanists to whom practices like abstaining from drink and meat had become a substitute for genuine spiritual change.

Today it is often said that Mahayanists are vegetarian and Theravadins are not. However the situation is a little more complex than that. Generally Theravadins have no dietary restrictions although it is not uncommon to find monks and lay people in Sri Lanka who are strict vegetarians. Others abstain from meat while eating fish. Chinese and Vietnamese monks and nuns are strictly vegetarian and the lay community try to follow there example although many do not. Amongst Tibetans and Japanese Buddhists vegetarianism is rare.

Buddhists who insist on vegetarianism have a simple and compelling argument to support their case. Eating meat encourages an industry that causes cruelty and death to millions of animals and a truly compassionate person would wish to mitigate all this suffering. By refusing to eat meat one can do just that.

Those who believe that vegetarianism is not necessary for Buddhists have equally compelling although more complex arguments to support their view.


(1) If the Buddha had felt that a meatless diet was in accordance with the Precepts he would have said so and in the Pali Tipitaka at least, he did not.


(2) Unless one actually kills an animal oneself (which seldom happens today) by eating meat one is not directly responsible for the animal's death and in this sense the non- vegetarian is no different from the vegetarian. The latter can only eat his vegetables because the farmer has ploughed his fields (thus killing many creatures) and sprayed the crop (again killing many creatures).


(3) While the vegetarian will not eat meat he does use numerous other products that lead to animals being killed (soap, leather, serum, silk etc.) Why abstain from one while using the others?


(4) Good qualities like understanding, patience, generosity and honesty and bad qualities like ignorance, pride, hypocrisy, jealousy and indifference do not depend on what one eats and therefore diet is not a significant factor in spiritual development. Some will accept one point of view and some another. Each person has to make up his or her own mind.




Buddhists should be vegetarians, shouldn't they?


Not necessarily. The Buddha was not a vegetarian. He did not teach his disciples to be vegetarians and even today, there are many good Buddhists who are not vegetarians.


But if you eat meat you are indirectly responsible for the death of a creature. Isn't that breaking the first precept?


It is true that when you eat meat, you are indirectly and partially responsible for killing a creature but the same is true when you eat vegetables. The farmer has to spray his crop with insecticides and poisons so that the vegetables arrive on your dinner plates without holes in them. And once again, animals have been killed to provide the leather for your belt or handbag, oil for the soap you use and a thousand other products as well. It is impossible to live without, in some way, being indirectly responsible for the death of some other beings, and this is just another example of the First Noble Truth, ordinary existence is suffering and unsatisfactory. When you take the First Precept, you try to avoid being directly responsible for killing beings.


Mahayana Buddhists don't eat meat.


That is not correct. Mahayana Buddhism in China laid great stress on being vegetarian but both the monks and laymen/laywomen of the Mahayana tradition in Japan and Tibet usually eat meat.


But I still think that a Buddhist should be vegetarian.


If there was a person who was a very strict vegetarian but who was selfish, dishonest and mean, and another person who was not a vegetarian but who was thoughtful to others, honest, generous and kind, which of these two would be the better Buddhist?


The person who was honest and kind.


Why?


Because such a person obviously has a good heart.


Exactly. One who eats meat can have a pure heart just as one who does not eat meat can have an impure heart. In the Buddha's teachings, the important thing is the quality of your heart, not the contents of your diet. Many Buddhists take great care never to eat meat but they are not concerned about being selfish, dishonest, cruel or jealous. They change their diet which is easy to do, while neglecting to change their hearts which is a difficult thing to do. So whether you are a vegetarian or not, remember that the purification of the mind is the most important thing in Buddhism.



Apart From Religion's Rules & To Reduce Killings, There are many health benefits for being a Vegetarian - 






Credits To All Original Sources

Useful Tips - Change Your Life: Part 1-2

Part 1 - Love & Gratitude
Feeling gratitude for something draws in more of it. It is the nature of consciousness to attract towards that which offers it, love. Everything in the universe is composed of consciousness. When you are thankful for something, you cherish it. To be thankful for is to appreciate. Love is appreciation. Love is an attraction. The law of attraction is truly the law of love. Along these lines to draw in a greater amount of those things you fancy, you just need to center your awareness of love towards them. Esteem and value them.


It is when we give thanks for the things that we think are small, that we see a significant effect. It is harder to see much change when we appreciate the bigger things since they change at a lower rate. You should appreciate big things but you should also appreciate the small things. Big things have a lot more energy to sustain themselves than small things. When you give your attention to the small things, they can use your energy to result in a lot more difference. Every little increase adds up to a whole lot.
 
Attitude of Gratitude -
Appreciate the little things you have and the little becomes a lot. Do not despise the day of small things. It is when something is little that it has more need for appreciation to grow. The beginning is the most important time when positive energy is needed for sustenance and growth. The emotion of appreciation is like sunshine on a seedling. You will see a lot more growth from a seedling than from a plant that has grown for some time. Do not give your love only to the big things, but give it abundantly to the little ones as well.



Part 2 - Repentance (忏悔/kṣama-āpatti-pratideśana)
It can be considered as a continual process of sincere self-reflection and diligent self-discipline.

An act of acknowledging one’s faults, shortcomings, or past misdeeds, and seeking to correct or make amends for them.


Self-reflection brings perspective to our lives. It helps us learn, grow, appreciate and understand. Here is a deeper dive into wisdom and beauty found in a meaningful reflection practice.

Simply put, self-reflection (also known as “personal reflection”) is taking the time to think about, meditate on, evaluate, and give serious thought to your behaviors, thoughts, attitudes, motivations, and desires. It’s the process of diving deep into your thoughts and emotions and motivations and determining the great, “Why?” behind them.

Personal reflection allows you to analyze your life from both a macro and micro level. At a macro level, you can evaluate the overall trajectory of your life. You can see where you’re headed, determine whether you’re happy with the direction, and make adjustments as necessary.

At a micro level, you can evaluate your responses to particular circumstances and events. Geil Browning, Ph.D., talks about personal reflection like this:

"Reflection is a deeper form of learning that allows us to retain every aspect of any experience, be it personal or professional — why something took place, what the impact was, whether it should happen again — as opposed to just remembering that it happened. It's about tapping into every aspect of the experience, clarifying our thinking, and honing in on what really matters to us."

Practicing self-reflection takes discipline and intentionality. It requires pressing pause on the chaos of life and simply taking the time to think and ponder about your life, which is not an easy thing for many people to do. But it’s an incredibly valuable practice.

updating more soon...

Powerful Lucky Charms & Amulets - How to Overcome Covid-19 Virus & Global Recession in 2020/2021

MANY MEMBERS ASKING ME HOW TO PREVENT COVID 19 VIRUS & OVERCOME RECESSION ISSUES  ???

WE CAN BE RECESSION PROOF !!! FOLLOW OUR BEST GUIDELINES FOR YOU & STOP YOUR MENTAL BLOCK FROM TODAY !!!

REMOVE ALL YOUR "NO NO CANNOT" MINDSET, START TO LEARN & MOVE TOWARD YOUR "YES YES YES" & PROGRESS THROUGH THIS CRISIS


HAVE YOU START ? STARTED ? E.G. BE VEGETARIAN ? OR EAT LESS MEAT ? ETC...

In order for our members to overcome current coronavirus and global recession situation in year 2020/2021, I will strongly advise ALL members worldwide to follow our guidelines.


STAY CALM, STAY HEALTHY = WEALTHY !!!



Guideline 1 -
Being a vegetarian or reduce meat intake as much as possible from today onwards, your immune system will be improved greatly after few weeks once you stop meat consumption.


Also by reducing killing of animals deemed to be human being's food is a mean to accumulate merits.




Guideline 2 - 
Cleansing Of Our Body's Negativities & Boost Positive Energy


Detox and cleanse your body WEEKLY on Buddhist Holy Days using our holy medicine pills .



Guideline 3 -
Wear & pray with faith to Medicine Buddha amulet and mantra everyday.




Guideline 4 -
Accumulation Of Your Merits & Transfer To Karmic Creditors (Be Compassionate).


Follow our best practise for Empowered Karmic Powders and also Goddess Of Love/ God Of Wealth & Prosperity Incense Smoke Offerings.

The herbs and rare medicine powders inside our empowered incenses are also able to cleanse our environment.




Guideline 5 -
The Five Precepts are basic ethical guidelines taught by the Buddha for lay practitioners.



1) To refrain from killing. The central tenet of Buddhism is ahimsa, or non-harming, which teaches the sanctity of all life—humans, animals, plants, and even the environment. Hence, the first precept helps us engender compassion for ourselves and all living beings.

2) To refrain from taking things not given. Aside from outright stealing, this may also include consuming more than necessary, wasting resources, or exploitation. Instead, the Buddha encouraged us to practice dana, or generosity.

3) To refrain from sexual misconduct. This precept pertains to avoiding causing harm through sexual behavior. This includes sexual assaults, infidelity, promiscuity, and for some Buddhists, premarital sex. Being aware of the suffering caused by sexual misconduct, we can exercise responsibility and strengthen the integrity of our personal relationships.

4) To refrain from lying. This precept invites us to use words wisely, truthfully, and kindly. Just as actions of the body can inflict harm, so too can words. Buddhists aim to seek truth and wisdom; lying and deception only increase delusion and ignorance.

5) To refrain from taking intoxicants. Buddhism emphasizes wisdom and clarity of mind. It teaches us to “look within” to find our Buddha nature. Intoxicants such as alcohol, cigarettes, and drugs cloud our minds and thus impair our ability to practice. Furthermore, when intoxicated, we are prone to transgress the previous four precepts.




Updating more info soon...

Useful Tips - Seven Tips for a happy life by Venerable Thubten Chodron

" I was asked to speak about “Seven Tips for a Happy Life,” but I’ve had a hard time narrowing the tips down to just seven! Actually there are many more, and hopefully as you live with mindfulness, wisdom, and compassion, you’ll become aware of the others too. "






7 Tips For A Happy Life -

1. Live without hypocrisy


2. Reflect on your motivation and cultivate an expansive motivation


3. Set wise priorities


4. Keep ourselves balanced


5. Be friends with yourself


6. It’s not all about me


7. Cultivate a kind heart