Jean de La Bruyère (1645-1696)

One of the major French writers of the 17th -century, a satirist and moralist, who became famous with his Les "Caractères" de Thèophraste, traduits du grec, avec les caractères ou les mœurs de ce siècle (1688). In this misanthropic book La Bruyère described a wide variety of human beings of the day, from the vain Philémon and tattling Celse to the superficial Ménippe and sanctimonius Onuphre.

"There are but three events in a man's life: birth, life and death. He is not conscious of being born, he dies in pain, and he forgets to live." (from The Characters)

Jean de La Bruyère was born in Paris (probably in August – he was baptized on 17 August 1645), the son of a comptroller, a sort of town-tax collector. The family of his mother, Elizabeth Hamonin, were of bourgeois origin. La Bruyère received a good humanistic education, and learned Greek, German, and Latin. After studying law in Orléans, he was licensed in 1665 and admitted to the bar in Paris in the same year. La Bruyère did not pursue his career eagerly, but spent more time following the quarrels and intrigues of his colleagues. In 1673 he bought for about 24,000 livres the office of king's counsellor and financial treasurer for Caen. This post he could ill afford he later sold for 18,000 livres.

From 1674 La Bruyère worked as a tutor to his sister's daughters. Because he was not obliged to move to Caen, he remained in Paris reading, meditating and living a recluse's life. "There are some who speak one moment before they think, " he later wrote. In 1686 La Bruyère sold his office. Between the years 1684 and 1687 he was one of the tutors of the Duke de Bourbon, grandson of the Prince de Condé. La Bruyère remained with the family for the rest of his life, working later as a secretary and librarian in the household, although he was not happy with his inferior status at their country seats at Chantilly and Saint Maur.

With the Characters La Bruyère earned a number of enemies among powerful persons, who felt that they were ridiculed in the book. Eventually in 1693 he was elected to the Académie Française. When his acceptance speech before the Academy was attacked, he had it reprinted in the eighth edition of the Characters. La Bruyère denied that he had used real people as models. He asserted that "every writer is a painter, and every excellent writer an excellent painter. La Bruyère died of apoplexy in Versailles, on 10-11 May, 1696. According to some sources he became suddenly deaf. La Bruyère never married, but he stated that "Marriage seems to place everybody in their proper station of life." There appeared posthumously his Dialogies sur le quiétisme (1698/99), nine dialogues in which he sided with his supporter the Bishop of Meaux, Jacques-Bénigne Bossuet, in a polemic against quietism, a sect of religious mystics.

La Bryuère's Characters made him instantly famous. The book appeared as an appendage to his translation of the Characters of Theophrastus, the 4th-century-BC writer. As a source he used the Latin translation of Isaac Casaubon, but also consulted the original Greek text. To the 30 sketches he added 390 of his own. Gradually the book expanded and during his lifetime eight successive editions were published. The ninth (1696), which was in preparation at the time of his death, already contained 1,130 sketches of different personalities. The first translation into English, "by Several Hands", appeared in 1699.

The Characters has often been compared to La Rochefoucauld's (1613-1680) Réflexions, which examined the behavior of the social elite. As a moralist La Bruyère shared the same disillusioned view of human nature with Baltasar Gracián. They both separated the appearance and the essence of a human being. Gracián was interested in giving advice and presenting his concept of an ideal man and ideal style. La Bruyère's position at Chantilly provided him with a unique vantage point, from which he could witness the era of Louis XIV passing by, with its most prominent men and most beautiful women. As a true Christian he also wanted to reform people's manners and ways of thinking through publishing records of his observations of aristocratic foibles and follies.

In The Characters La Bruyère aimed to reveal what people really are behind their social masks. All kinds of social types pretending to be something they are not, are portrayed sharply and vividly. With this book La Bruyère could pay back at least some of the casual insults and humiliations he received from the people he had to serve. "To laugh at men of sense is the privilege of fools," he wrote. La Bruyère's style is witty and lucid, and his opinions clearly conservative. He attacks freethinkers and old people who fall in love, and women run to extremes – "they are either better or worse than men." In literary battles he d efended les anciens against les modernes. Occasionally he shows his awareness of social injustices and expresses sympathy toward the plight of peasants, but remains nevertheless a committed monarchist. The main target of his satire was the faults in a person's character, not defects of the social or political system of the time.

For further reading: Jean de La Bruyère, Les Caractères by Patrice Soler (1994); La Bruyère, amateur de Caractères by Floyd Gray (1986); The Dissolution of Character by Michael S. Koppish (1981); Du style à la pensée by Jules Brody (1980); Two French Moralists: La Rochefoucauld and La Bruyère by Odette de Mourgues (1978); Les Caractères de La Bruyère, La Bruyère au travail by Robert Garapon (1978); La Bruyère ou le style cruel by Doris Kirsch (1978); Jean de La Bruyère by Edward Knox (1973); Les Caractères de La Bruyère by André Stegman (1972); La Bruyère moraliste by Louis van Delft (1971); Deux accès à La Bruyère by René Jasinski (1971); La Bruyère et ses Caractères by Pierre Richard (1965); L'art du portrait chez La Bruyère by Paquot-Pierret (1948); La Bruyère et Théophraste by G. Michaut (1936); Le Bruyère by Gustave Michaut (1936) - For further information: - Jean de La Bruyère (The Catholic Encyclopedia)

Selected works:

* Les "Caractères" de Thèophraste, traduits du grec, avec les caractères ou les mœurs de ce siècle, 1688 (3 editions), 1689, 1690, 1691, 1692, 1694, 1696 (posthumously) - The Characters; or, The Manners of the Age... with the Characters of Theophrastus, Translated from the Greek; and a Prefactory Discourse to Them by Monsieur de La Bruyere; to which Is Added a key to His Characters (tr. anon., 1699) / The Characters of Theophrastus, Translated from the Greek, with the Characters and Manners of this Century (tr.: Eustace Budgell, 2 ed. 1714) / The Works of m. de La Bruyere. To which is Added the Characters of Theophrastus, 1776 (by N. Rowe, esq.) / The Characters of La Bruyère (tr. by Henri van Laun, 1885) / The Morals and Manners of the Seventeeth Century, being the Characters of La Bruyère (tr. by Helen Stott, 1890) / La Bruyère and Vauvenargues: Selections from the Characters, Reflections and Maxims (tr. by Elizabeth Lee, 1903) / Selections from Les caractères of La Bruye (ed. by F. M. Warren, 1906) / Characters (tr. by Jean Stewart, 1970) / - Luonnekuvia, eli, Tämän vuosisadan tapoja (suom. J. A. Hollo, 1958)
* Préface du discours, 1693
* Dialogies sur le quiétisme, 1698/99
* Œuvres complètes, 1865-78 (4 vols., ed. by G. Servois, rev. ed. 1922)
* Œuvres complètes, 1935
* Œuvres complètes, 1951 (ed. by Julien Benda)
* http://www.kirjasto.sci.fi/bruyere.htm

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Brainy Word

A good head and a good heart are always a formidable combination.
Nelson Mandela

After climbing a great hill, one only finds that there are many more hills to climb.
Nelson Mandela

Communists have always played an active role in the fight by colonial countries for their freedom, because the short-term objects of Communism would always correspond with the long-term objects of freedom movements.
Nelson Mandela

Does anybody really think that they didn't get what they had because they didn't have the talent or the strength or the endurance or the commitment?
Nelson Mandela

Education is the most powerful weapon which you can use to change the world.
Nelson Mandela

For to be free is not merely to cast off one's chains, but to live in a way that respects and enhances the freedom of others.
Nelson Mandela

I cannot conceive of Israel withdrawing if Arab states do not recognize Israel, within secure borders.
Nelson Mandela

I detest racialism, because I regard it as a barbaric thing, whether it comes from a black man or a white man.
Nelson Mandela

I dream of an Africa which is in peace with itself.
Nelson Mandela

I dream of the realization of the unity of Africa, whereby its leaders combine in their efforts to solve the problems of this continent. I dream of our vast deserts, of our forests, of all our great wildernesses.
Nelson Mandela

I learned that courage was not the absence of fear, but the triumph over it. The brave man is not he who does not feel afraid, but he who conquers that fear.
Nelson Mandela

If the United States of America or Britain is having elections, they don't ask for observers from Africa or from Asia. But when we have elections, they want observers.
Nelson Mandela

If there are dreams about a beautiful South Africa, there are also roads that lead to their goal. Two of these roads could be named Goodness and Forgiveness.
Nelson Mandela

If you talk to a man in a language he understands, that goes to his head. If you talk to him in his language, that goes to his heart.
Nelson Mandela

If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner.
Nelson Mandela

In my country we go to prison first and then become President.
Nelson Mandela

It always seems impossible until its done.
Nelson Mandela

It is better to lead from behind and to put others in front, especially when you celebrate victory when nice things occur. You take the front line when there is danger. Then people will appreciate your leadership.
Nelson Mandela

Let freedom reign. The sun never set on so glorious a human achievement.
Nelson Mandela

Let there be work, bread, water and salt for all.
Nelson Mandela
Money won't create success, the freedom to make it will.
Nelson Mandela

Never, never and never again shall it be that this beautiful land will again experience the oppression of one by another.
Nelson Mandela

Only free men can negotiate; prisoners cannot enter into contracts. Your freedom and mine cannot be separated.
Nelson Mandela

There can be no keener revelation of a society's soul than the way in which it treats its children.
Nelson Mandela

There is no easy walk to freedom anywhere, and many of us will have to pass through the valley of the shadow of death again and again before we reach the mountaintop of our desires.
Nelson Mandela

There is no passion to be found playing small - in settling for a life that is less than the one you are capable of living.
Nelson Mandela

There is no such thing as part freedom.
Nelson Mandela

There is nothing like returning to a place that remains unchanged to find the ways in which you yourself have altered.
Nelson Mandela

We must use time wisely and forever realize that the time is always ripe to do right.
Nelson Mandela

When the water starts boiling it is foolish to turn off the heat.
Nelson Mandela
http://news.bbc.co.uk/2/hi/africa/1454208.stm


A man cannot lay down the right of resisting them that assault him by force, to take away his life.
Thomas Hobbes

A man's conscience and his judgment is the same thing; and as the judgment, so also the conscience, may be erroneous.
Thomas Hobbes

A wise man should so write (though in words understood by all men) that wise men only should be able to commend him.
Thomas Hobbes

All generous minds have a horror of what are commonly called "Facts". They are the brute beasts of the intellectual domain.
Thomas Hobbes

Curiosity is the lust of the mind.
Thomas Hobbes

During the time men live without a common power to keep them all in awe, they are in that conditions called war; and such a war, as if of every man, against every man.
Thomas Hobbes

Fear of things invisible in the natural seed of that which everyone in himself calleth religion.
Thomas Hobbes

Force and fraud are in war the two cardinal virtues.
Thomas Hobbes

He that is taken and put into prison or chains is not conquered, though overcome; for he is still an enemy.
Thomas Hobbes

I am about to take my last voyage, a great leap in the dark.
Thomas Hobbes

I put for the general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death.
Thomas Hobbes

In the state of nature profit is the measure of right.
Thomas Hobbes

It is not wisdom but Authority that makes a law.
Thomas Hobbes

Laughter is nothing else but sudden glory arising from some sudden conception of some eminency in ourselves, by comparison with the infirmity of others, or with our own formerly.
Thomas Hobbes

Leisure is the Mother of Philosophy.
Thomas Hobbes

No man's error becomes his own Law; nor obliges him to persist in it.
Thomas Hobbes

Not believing in force is the same as not believing in gravitation.
Thomas Hobbes

Prudence is but experience, which equal time, equally bestows on all men, in those things they equally apply themselves unto.
Thomas Hobbes

Science is the knowledge of consequences, and dependence of one fact upon another.
Thomas Hobbes

Such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned; yet they will hardly believe there be many so wise as themselves.
Thomas Hobbes
Such truth, as opposeth no man's profit, nor pleasure, is to all men welcome.
Thomas Hobbes

Sudden glory is the passion which maketh those grimaces called laughter.
Thomas Hobbes

That a man be willing, when others are so too, as far forth as for peace and defense of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.
Thomas Hobbes

The condition of man... is a condition of war of everyone against everyone.
Thomas Hobbes

The disembodied spirit is immortal; there is nothing of it that can grow old or die. But the embodied spirit sees death on the horizon as soon as its day dawns.
Thomas Hobbes

The flesh endures the storms of the present alone; the mind, those of the past and future as well as the present. Gluttony is a lust of the mind.
Thomas Hobbes

The obligation of subjects to the sovereign is understood to last as long, and no longer, than the power lasteth by which he is able to protect them.
Thomas Hobbes

The Papacy is not other than the Ghost of the deceased Roman Empire, sitting crowned upon the grave thereof.
Thomas Hobbes

The praise of ancient authors proceeds not from the reverence of the dead, but from the competition and mutual envy of the living.
Thomas Hobbes

The privilege of absurdity; to which no living creature is subject, but man only.
Thomas Hobbes

The right of nature... is the liberty each man hath to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life.
Thomas Hobbes

The secret thoughts of a man run over all things, holy, profane, clean, obscene, grave, and light, without shame or blame.
Thomas Hobbes

There is no such thing as perpetual tranquillity of mind while we live here; because life itself is but motion, and can never be without desire, nor without fear, no more than without sense.
Thomas Hobbes

They that approve a private opinion, call it opinion; but they that dislike it, heresy; and yet heresy signifies no more than private opinion.
Thomas Hobbes

Understanding is nothing else than conception caused by speech.
Thomas Hobbes

War consisteth not in battle only, or the act of fighting; but in a tract of time, wherein the will to contend by battle is sufficiently known.
Thomas Hobbes

Words are the counters of wise men, and the money of fools.
Thomas Hobbes

Words are the money of fools.
Thomas Hobbes

Words are wise men's counters, they do but reckon with them, but they are the money of fools.
Thomas Hobbes

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Instruction of life

1. Give people more than they expect and do it cheerfully.

2. Memorize your favorite poem.

3. Don't believe all you hear, spend all you have, or sleepall you want.

4. When you say, "I love you", mean it.

5. When you say, "I'm sorry", look the person in the eye.

6. Be engaged at least six months before you get married.

7. Believe in love at first sight.

8. Never laugh at anyone's dreams.

9. Love deeply and passionately.

You might get hurt but it's the only way to live life completely.

10. In disagreements, fight fairly. No name calling.

11. Don't judge people by their relatives.

12. Talk slowly but think quickly.

13. When someone asks you a question you don't want to answer, smile and ask,

"Why do you want to know?"

14. Remember that great love and great achievements involve great risk.

15. Call your mom.

16. Say "bless you" when you hear someone sneeze.

17. When you lose, don't lose the lesson.

18. Remember the three R's: Respect for self, Respect for others,

Responsibility for all your actions.

19. Don't let a little dispute injure a great friendship.

20. When you realize you've made a mistake, take immediate steps to correct it.

21. Smile when picking up the hone. The caller will hear it in your voice.

22. Marry a man/woman you love to talk to. As you get older, their conversational skills will be as important as any other.

23. Spend some time alone.

24. Open your arms to change, but don't let go of your values.

25. Remember that silence is sometimes the best answer.

26. Read more books and watch less TV.

27. Live a good, honorable life. Then when you get older and think back,

you'll get to enjoy it a second time.

28. Trust in God but lock your car.

29. A loving atmosphere in your home is so important.

Do all you can to create a tranquil harmonious home.

30. In disagreements with loved ones, deal with the current situation.

Don't bring up the past.

31. Read between the lines.

32. Share your knowledge. It's a way to achieve immotality.

33. Be gentle with the earth.

34. Pray. There's immeasurable power in it.

35. Never interrupt when you are being flattered.

36. Mind your own business.

37. Don't trust a man/woman who doesn't close his/her eyes when you kiss.

38. Once a year, go someplace you've never been before.

39. If you make a lot of money, put it to use helping others while you are living.

That is wealth's greatest satisfaction.

40. Remember that not getting what you want is sometimes a stroke of luck.

41. Learn the rules then break some.

42. Remember that the best relationship is one where your love for each other is greater than your need for each other.

43. Judge your success by what you had to give up in order to get it.

44. Remember that your character is your destiny.

45. Approach love and cooking with reckless abandon.

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History of Buddhism

History of Buddhism

The history of Buddhism religion dates back to the year 580 BC, which started with the birth of Buddha Siddhartha Gautama. Born in the Lumbini, Southern Nepal, Siddhartha left his home at a young age of 29 years, in search of enlightenment. After going through a life of self-denial, discipline and meditation, he attained enlightenment, which resulted in the alleviation of all his pain and suffering. He then set on a journey of teaching people the path to enlightenment that would liberate them from the cycle of life and death.

Gradually, Buddhism spread to numerous countries of the world, which resulted in development of the religion. The original Indian foundation was expanded by the inclusion of Hellenistic as well as Central Asian, East Asian, and Southeast Asian cultural elements. The history of Buddhism also witnessed the development of numerous movements and divisions, such as Theravada, Mahayana, etc.

The First Council

The first council of Buddhism Sangha was organized a few months after Buddha attained Mahaparinirvana. It was held in Rajagaha, with the aim of developing an agreement on his teachings. However, the teachings of Buddha were not written down even then.

The Second Council

The second council took place around 100 years after the Mahaparinirvana of Lord Buddha. The aim of the council, held at Vesali, was to settle a conflict over the nature of the arahant (or Buddhist saint) and monastic discipline, which had arisen between Mahasanghika majority (Great Assembly) of eastern India and Sthavira minority (the Elders) of the west.

The Era of Asoka the Great

Asoka, the first Buddhist Emperor, was the ruler of the Magadhan empire. Initially a ruler obsessed with the aim of expanding his empire, he changed after witnessing the brutal carnage at the battle of Kalinga. This event led him towards Buddhism and he built his empire into a Buddhist state, a first of its kind. He laid the foundation of numerous stupas and spread the teachings of Lord Buddha throughout the world.

The Third Council

The third council of Buddhism Sangha was held under Emperor Asoka, in Pataliputra. The reason for the council was deterioration in the standards of the monks. The consequence of the council was exclusion of numerous bogus monks from the Sangha.

Spread of Buddhism in Sri Lanka

Emperor Asoka sent his son, Mahindra, to Sri Lanka to spread Buddhism in the state. He succeeded in converting the King of Sri Lanka to Buddhism and soon, Buddhism became the state religion of the country.

The Fourth Council

The Fourth Council took place in Sri Lanka, in the Aloka Cave near the village of Matale. It was in this council that decision was taken to write the teachings of Lord Buddha for the first time. The entire writing was collected in three baskets and given the name of Tipitaka or the Pali Canon. It comprises of three Pitakas, namely Vinaya Pitaka (the rules for the monks and nuns), the Sutta Pitaka (Buddha's discourses) and the Abhidhamma Pitaka (philosophical and psychological systemization of the Buddha’s teachings). Another Fourth Buddhist Council (Sarvastivada tradition) was held around 100 CE at Jalandhar or in Kashmir. It is said to have been convened by the Kushana king, Kanishka,

Mahayana Buddhism and New Scriptures

Mahayana Buddhism emerged and grew between 150 BCE and 100 CE. With the rise of this sect, new sutras emerged. The most significant ones are the Lotus Sutra, the Diamond Sutra and the Heart Sutra.

Tantra

The period between third and seventh century CE saw the establishment of a new form of Buddhism, which emerged out of the Mahayana sect. This form came to be known as Tantra, Mantrayana and Vajrayana. Tantras emphasized on the bodhisattva ideal and empathy for all beings. At the same time, it also laid stress on drawing of mandalas or 'magic' circles, symbolic hand gestures known as mudras, the recitation of phrases known as mantras and visualizations. It was also believed that one needs an experienced teacher or guru to learn the teachings of Lord Buddha.

Decline of Buddhism in India

From the seventh century, Buddhism went on a downward spiral in India, because of growth of Hinduism, decline of Buddhist universities and Muslim Turk invasions of northwest India.

Spread of Buddhism in China

Buddhism started gaining entry into China around 1st century CE.

Spread of Buddhism in Japan

Fourth century CE saw Buddhism gaining ground in Korea and from there, religion spread to Japan in 538 CE. By the end of the century, Buddhism had become the state religion of the country. In 8th century CE, the religion further spread under the patronage of Emperor Shomu. Six schools of Chinese Buddhism, namely Sanron, Jojitsu, Hosso, Kusha, Kegon and Ritsu, were also introduced during this period. Later, Tendai and Shingon schools developed in Japan.

Spread of Zen Buddhism

Zen Buddhism, based on Chinese Ch'an Buddhism, started evolving in Japan around the 12th century. Founded by Esai Zenji, it came to be known as Rinzai School in the country. Soto School of Zen also developed there in the 13th century, with its base in Chinese Ts'ao-tung School.

Spread of Buddhism in Tibet

The arrival of an Indian tantric master, known as Padmasambhava, was instrumental in the spread of Buddhism in Tibet.

Spread of Buddhism in the West

The efforts towards spread of Buddhism in the western countries were made in the 19th and early-20th century. T W Rhys Davies laid the foundation of the Pali Text Society there, towards the end of the 19th century. Other names worth mentioning in this context are those of Edward Arnold, a poet; Christmas Humphreys, an English barrister; Alan Watts and Dennis Lockwood; founder of the Friends of Western Buddhism Order (FWBO). Buddhism started spreading amongst the native population of America in the 1950s. Presently, one can find all schools of Buddhism in the USA.

Current Status of Buddhism

Today, Buddhism has spread to almost all the countries of the world, with the population of Buddhists estimated to be around 350 million. Out of these, almost half the number practice Mahayana tradition. The largest population of Buddhist is in China, while, Thailand, Cambodia and Myanmar have the highest proportion of Buddhists in their population. The religion is also becoming quite widespread in America, Australia and United Kingdom.
from:http://www.buddhist-temples.com/history-of-buddhism.html

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Buddhist Religion

Buddhism is a path of practice and spiritual development, providing a person with insight into the true nature of life. Buddhist practices, such as meditation, serve as the means of changing oneself, in order to develop the qualities of awareness, kindness, and wisdom. Buddhism is not about teaching or learning, but about experiencing.

Buddhist ideology does not advocate the practice of worshipping God in a physical form. Hence, quite often, it is not really seen as a religion in the normal sense. The basic tenets of Buddhist teaching are straightforward and practical - nothing is fixed or permanent; actions have consequences; change is possible. It teaches practical methods, such as meditation, which enable people to realize and utilize its teachings in order to transform their experience. They are taught to be fully responsible for their lives and to develop the qualities of wisdom and compassion.

There are over 360 million followers of Buddhism in the world. Even though they follow different forms of Buddhism, their traditions are characterized by the same values of non-violence, lack of dogma, tolerance of differences, and, usually, by the practice of meditation.

MEDITATION
Meditation is at the heart of the Buddhist way of life. It basically helps you in to attain a higher level of consciousness. We first learn to identify our negative mental state known as 'delusion', and then develop peaceful and positive mental state or 'virtuous mind'.

We overcome our delusions by becoming familiar with our virtuous mind. Later, we have to maintain the virtuous minds we have developed and use our wisdom to solve the problems of daily life. As our mind becomes more positive, our actions become more constructive and our experience of life becomes more satisfying and beneficial to others.

Anyone can learn basic meditation techniques and experience great benefits. However, the progress beyond basic meditation requires faith in the Three Jewels - Buddha, Dharma and Sangha. It is usually seen that this develops naturally as people experience the benefits of their meditation practice.

THE SPIRITUAL PATH
The teachings of Buddha reveal a step-by-step path to lasting happiness. By following this path, anyone can gradually transform his or her mind from its present confused and self-centered state to the blissful mind of a Buddha.

It is said that: "Every living being has the potential to become a Buddha, someone who has completely purified his or her mind of all faults and limitations and has brought all good qualities to perfection. Our mind is like a cloudy sky, in essence clear and pure but overcast by the clouds of delusions. "

Just as the thickest clouds eventually disperse, even the heaviest delusions can be removed from our mind. Delusions such as hatred, greed, and ignorance are not an intrinsic part of the mind. If we apply the appropriate methods, they can be completely eliminated and we will experience the supreme happiness of full enlightenment.

After attaining enlightenment, we will have all the necessary qualities - universal love and compassion, omniscient wisdom and boundless spiritual power - to lead all living beings to the same exalted state. This is the ultimate aim of Mahayana Buddhism.

India, being the birthplace of Gautam Buddha, figures as one of the most important places in Buddhism.
from:http://www.buddhist-temples.com/buddhist-religion.html

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Buddha-Dhamma Buddhadasa Archives

LEGACIES MATERIAL AND CEREMONIAL
Legacy 1:
Everyone can be a Buddhadasa (Servant of the Buddha), if one wants to with a pure heart; just serve in the propagation of Buddhism by setting an example in practice and happy living that others may see and follow.

Legacy 2:
Three Vows suitable for all Servants of the Buddha to take as their standard in performing their duty for the world's benefit:
1. Strive to realize the heart of one’s own religion;
2. Strive to help each other pull ourselves out from under the power of materialism;
3. Strive to create mutual understanding among all religions.

Legacy 3:
The first vow , helping everyone to realize the heart of Buddhism , is to bring about practice that is good, direct, just, and fit for liberation, in order to directly and genuinely fulfill the Buddha's purpose.

Legacy 4:
The second vow , freeing the world from the power of materialism, from the flavors that arise from sensuous matter , should be a cooperative endeavor of all people and all religions in the world, so that the world will be cleansed, cleared, and calmed of its current state.

Legacy 5:
The third vow , creating mutual understanding among religions , is necessary because the world must have many religions, as many as the types of people in the world, in order for all to be able to live together in peace. Every religion teaches unselfishness, the differences are merely in methodologies.

Legacy 6:
Gardens of Liberation (Suan Mokkh) , places that make intimacy with nature mentally and physically convenient , should be set up everywhere for the direct study of nature, for understanding the law of nature, and for sampling the taste of nature, until everyone knows how to love nature, which will help us to understand Dhamma easily.

Legacy 7:
The Suan Mokkh of the Theater of Spiritual Entertainments is necessary for these beings which instinctually need entertainment, which is a spiritual support, a fifth support in addition to the four physical supports.1 Please help to manage them for the use and above mentioned benefit of everyone.

Legacy 8:
Suan Mokkh International, especially for the spiritual light of our fellow human beings from other countries and languages, is an idea that arose when we saw them struggling and searching in order to find themselves. Please help to establish it, then maintain and continue it.

Legacy 9:
Spiritual Theaters for spiritual entertainment with the flavor of Dhamma are needed in place of the sensual theaters which always turn human beings into some sort of demon. Humans need entertainment as the fifth requisite of life, but it must be arranged carefully.

Legacy 10:
The five pillars on our roofs are symbolic of the five hindrances (nivarana), the five groups of clinging (upadanakkhandha), the five powers (bala), the five sovereigns (indriya), the five Dhamma essentials (dhammasara), the five paths & fruits & nibbana (magga-phala-nibbna). Even the five fingers on your own hand are just reminders of the matter of eliminating dukkha for us all.

Legacy 11:
The slogan of Suan Mokkh is "eat from a cat's plate, bathe in a stream, sleep in a pen, and listen to the mosquitoes sing." This is a practical standard for eliminating the problems of material life and supports mental development because it follows that natural principle which says, "simple living, high thinking."

Legacy 12:
The Diploma from Suan Mokkh is "die before dying." In other words, the mind is finished with feelings of "I" and "mine" before the physical body dies. There remains only pure sati-pañña (mindfulness and wisdom) regarding life. This is something that can happen even now. So, the sooner one "dies," the more profitable life is.

Legacy 13:
We use the principle of people language & Dhamma language to distinguish between material and spiritual matters so that we will speak about them correctly, because we will understand them correctly, deeply, and advantageously. Don't mix them up, or reverse them, that will just lead to dizziness.

Legacy 14:
The system of using people language & Dhamma language is most certainly needed in the study and teaching of Buddhism, because the Lord Buddha taught the Dhamma both in the Dhamma language of ordinary people (personal, individual terms) and in the Dhamma Language of those who have seen the Dhamma for themselves (in terms of natural truth). Thus, we must observe this distinction carefully in our study, teaching, and conversation; otherwise dizziness will ensue.

Legacy 15:
"Age Teasing" and giving the Age Teasing gift, as we do at Suan Mokkh, results in a heedfulness and self-knowledge that improves each year. May I leave this to be maintained and continued for the sake of everyone's spiritual development.

Legacy 16:
True Buddhists shouldn't be bothered even by headaches, let alone nervous disorders and mental illness. This is possible through reliance upon the Dhamma principle at the heart of Buddhism that says "tathatä" or "just like that." This is the natural fact that all things must happen according to their causes and conditions, and must be dealt with right there, without there being anything strange or surprising about it. Thus, may we leave it behind as a legacy.

Legacy 17:
The Three Cs of Cleanness, Clarity, & Calmness are qualities of the Noble Ones and are in the position of being the essence of Buddhism's Triple Gem. May we leave them as a legacy for everyone to use as a daily mantra.

Legacy 18:
The Buddhist Charter that we develop together remains correct and in line with the principles of Buddhism. Buddhists may take it as a standard for right practice, for good results, and for convenience in being ones who know, are awakened, & have blossomed, and who will never again fall into the swamps of superstition and materialism. May we leave it as a long lasting legacy.

Legacy 19:
The Literary Works making up The Dhamma Proclamation Series, From His Own Lips Series, Floating Lotus Series, and Turning of the Dhamma Wheel Series: may we leave them as a memorial of a poetic mind that has released them with the greatest care into the Dhamma Sea , that is the hearts of all True People throughout the land , for them to thrive in the reservoir of that Dhamma Sea for unending time.

Legacy 20:
The Suan Mokkh style of chanting uses chants that we have translated into our own language, trying to make them graceful and melodious. The passages chosen are concise and powerful, suitable for use as the objects of samädhi and vipassanä, also. May we leave these to be chanted for a long, long time.

Legacy 21:
The Demonstration Alms Offering practiced in Suan Mokkh is a practical study in how to feed one-hundred monks, in how to do it smoothly while keeping the defilements under control. Please maintain this kind of ceremony in order to support and preserve Buddhism in an economical way, free of difficulties, and maintaining the ancient form of the Buddha's time.

Legacy 22:
The "Nalike" coconut pond is a lesson modeled after a children's lullaby of the southern people that shows how much they had realized the highest Dhamma in times past, to the extent that they could take nibbäna as the theme of a children's lullaby. Please protect the honor of our ancestors on this point and make ourselves fit to be their descendants, every one of us.

Legacy 23:
Preaching Dhamma in lecture form, which sometimes must be done while standing, does not go against the Dhamma-Vinaya in any way. Convenient and appropriate for the times, it causes the propagation of Buddhism to proceed smoothly and successfully. It is not necessary to stick to the strict literal interpretation of Vinaya when they are customs and manners of a different era and time.

Legacy 24:
The standard followed at Suan Mokkh of not welcoming people who can't wash their own plates, who must have someone else clean up after they eat, is a standard which doesn't conflict with Buddhist principles. We use it to select which people are fit to stay in the monastery for the sake of practicing Dhamma because their hearts are in harmony with the principles of unselfishness and not taking advantage of others. Please help to maintain this as a continuing legacy.

Legacy 25:
Sleeping with a wooden pillow is something the Buddha himself recommended as a way to train ourselves in not oversleeping. Mära has no chance to take over the person who doesn't indulge in sleep, who is strong and active both physically and mentally. In those days, both wanderers2 and warriors slept with wooden pillows, especially, the Licchavi noblemen.

Legacy 26:
Please allow me to object to the words "work is money, money is work." They are out of line with Buddhism, which teaches us to work as a duty that is proper for all forms of life, rather than to work seeking money to fatten up life so that it delights in the roads to ruin (apayamukha) or in the pleasures that are nothing but "flashes of insanity." I leave this legacy of protest with you, also.

Legacy 27:
The secret trick of Zen is merely the original way of Buddhism that adds tranquility to insight (vipassana) so that they work together in the instant that there is both concentration (samadhi) and a penetrating investigation that seeks the mind's original state — freedom from defilement. Zen doesn't separate them in order to practice just the particular one we are attached to. The relevant Sutta teaching is: Contemplation (jhana) doesn't occur for one lacking wisdom; wisdom doesn't occur for one lacking contemplation (jhana).

Legacy 28:
The principle of vaccination  using bacteria to cure disease  can be applied in Buddhist Dhamma practice by applying greed's power to coveting goodness and merits, by applying anger's power to hating defilements and dukkha as enemies in order to destroy them, and by applying delusion's power to infatuation with doing basic kinds of good rather than falling into evil. This is possible because these three "powers" are already fully present in our minds as our opening stakes in the "gamble" of life.

Legacy 29:
Having Dhamma all night and all day is not so hard to do. When about to do any of the duties of daily life, become aware of the fact that "Duty itself is Dhamma." Because duty is able to eliminate every type of problem and brings only good, desirable results, its meaning is exactly that of the word "Dhamma," that which helps the practitioner avoid falling into dukkha. So when duties are done all day long, there is Dhamma all day long. Even resting is a duty that must be performed as much as any other, that is, in order to have the necessary strength for doing one's Duty.

Legacy 30:
The Great Standards of the Discipline (Vinaya Mahapadesa) in the style of the Vinaya (Discipline) must be passed on and taken as necessary in these modern times that are materially developed to the point of filling the world with problems of morality and discipline, both for wanderers and householders. Please study this Mahapadesa thoroughly in order to prevent foolish innocence.

Legacy 31:
The Mahapadesa (Great Standards) concerning Dhamma from the Mahaparinibbana-Sutta must be used together with the principles for judging Dhamma-Vinaya from the Gotami Sutta in order to discern what is right with the most accuracy and completeness. Such clarification is badly needed by modern Buddhists, whose lives are full of troubles that increase day by day. This approach has already been used with excellent results, so we ask to leave it as a legacy to be applied further.

Legacy 32:
The "Humming version of Dependent Co-origination" is taught in a way much easier to understand and practice than the usual formula. You ought to understand this form first, before investigating the standard formula. In either case, the practice is the same: be mindful at phassa (contact). (You can find the details in Dependent Co-origination From His Own Lips.)

Legacy 33:
Using the principles of idappaccayata, paticca-samuppada, tathata, & suññata as ambrosia that put us beyond death, or above the cycles of death and birth, because they finish off "I" and "mine," is the genuine daily activity of Buddhists, is the most direct path, and has the best results, so I leave it with you as something I've used to good result already.

Legacy 34:
The Vimuttayatana Sutta is a Dhamma principle worthy of special interest. It tells us that we are able to realize Dhamma on five occasions: when listening to Dhamma, when explaining the Dhamma for others to hear, when reciting Dhamma, when contemplating Dhamma, and when investigating and analyzing Dhamma. Obviously, there are many opportunities to realize Dhamma, but we have been so careless as to not take advantage of even a single one.

Legacy 35:
Using the 10 points of the Kalama Sutta thoroughly and correctly is a sure principle and method for maintaining and protecting Buddhism in ways that it is truly a refuge and carries on the teaching as the Buddha wished. I've used this method continuously and successfully in line with its fullest meaning, and leave this "tradition" with you as part of our legacy.

Legacy 36:
It is better to study the four foundations of mindfulness from the Anapanasati Sutta than from the Mahasatipatthana Sutta, which is overly long, has a vague and muddled appearance, and lacks a clear sequence or progression. Just to read it takes hours. On the other hand, the Anapanasati Sutta is a continuous progression of 16 steps that encompass everything from the beginning of practice up to and including the final realization of the fruits of practice. The Buddha himself declared that he relied upon this practice in his own Awakening. Please consider this well. May we leave this fact as a legacy, also.

Legacy 37:
Voidness (suññata) for householders, including women and children, is to be mindful and clearly aware in not feeling attachment towards anything such that love, anger, hatred, fear, worry, longing, envy, and jealousy occur through the power of feeling "I" and "mine." We insist that everyone has the awareness and strength needed to practice this and ought to practice it, so I leave it as a special legacy for householders.

Legacy 38:
The principle of following the footsteps of the Arahants can be used both by householders and homeless monastics. This is the principle of living life in a way that constantly scrapes away the kilesa (defilements) and lessens the familiarity with and tendency (anusaya) that causes more kilesa, by having sati-sampajañña in the moment that sense objects impact, and so not letting anything concoct greed, hatred, and delusion, or if they are concocted, have sati stop that mess.

Legacy 39:
"Beauty is in the corpse, goodness is in giving up, the monk is in truth, nibbana is in dying before death." We have knocked the dust off of and recycled this antique saying in order to preserve the intelligence of our ancestors, to show how sharp, direct, and profound their understanding was. Further, so that their children and grandchildren will have no less intelligence than our ancestors, and will fully live up to the meaning of being "Buddhist," by not locking away nibbana so that they must die over and over for thousands and millions of lives before getting any results. Please help to preserve this legacy of our ancestors.

Legacy 40:
May we all cherish one special aim, that whether sooner or later, there will be an era in which the world is perfect in Dhamma through everyone performing their duties, through everyone being clearly mindful in their hearts that the correct duty is itself the Dhamma that will help keep us above all problems. This is possible because the world is always changing. You ought to support the conditions for such change in this world.

Legacy 41:
If all people in the world object to bringing Dhamma into the world, because they think it's impossible, that's up to them. We alone, if need be, ought to make ourselves quench all dukkha with Dhamma that's up to the mark. Never be disappointed that so few people are interested in Dhamma.

All of the above concerned material and ceremonial legacies. They comprised the first part of the "Legacy" I wish to leave behind.
Following, are more abstract or spiritual legacies that I have studied, researched, observed, and tested in practice. As they have given satisfying results, I summarize them here point by point and leave them with you as more of my "Legacy."

Legacy 42:
"Buddha — The Knowing, Awakened, Fully Blossomed One — is the opposite of "Saiya," which means being asleep, uncertain, startled, and upset all the time. Whether we are "Buddha" or "Saiya" differ absolutely in just this respect.

Legacy 43:
These days, having a Buddha image to bow to or hang around the neck can be either superstition (saiyasastra, believing it to be a protective holy object or magically powerful) or Buddhism (Buddhasastra, a reminder or, at most, an object for paying respect). Buddhists must be on our guard not to lose the honor of Buddhists by becoming "Animists."

Legacy 44:
Having the Buddha as a "good, noble friend" (kalyanamitta) is something we must regard with great interest, as befits his words: "through relying upon me as a good noble friend, beings subject to birth, aging, illness, and death will escape from birth, aging, illness, and death." We turn around and claim only that we have birth, aging, illness, and death as our nature and cannot go beyond birth, aging, illness, and death. This repudiation of the Buddha is most pitiful.

Legacy 45:
The Buddha as understood by most people usually becomes a Himalayan mountain range that obstructs the Dhamma for them because theirs is the Buddha of clinging (upadana) and according to their own particular attachments and biases. Instead, one ought to understand the Buddha in line with reality.

Legacy 46:
The Lord Buddha spoke in both people language & Dhamma language. We must listen carefully. For instance, he spoke in people language saying "self is the refuge of self," but elsewhere, speaking in Dhamma language, he said, "one's self doesn't really exist." If we don't listen carefully, we won't understand a word and will think he is contradicting himself. If we know how to listen in Dhamma language, there won’t be any contradiction or conflict. This is merely one example.

Legacy 47:
The Lord Buddha said, "Whether in the past or now, we teach only the matters of dukkha and the remainderless quenching of dukkha." Thus, we had better not waste any more time in studying, questioning, and debating matters other than these two essentials.

Legacy 48:
The Lord Buddha didn't waste time fighting against or trying to get rid of old beliefs and teachings from before his time, he simply proclaimed his own perspectives that were better, more true, and more beneficial, so that his listeners could reasonably choose for themselves. Consequently, no tragedies occurred as happened to certain other Teachers and Prophets.

Legacy 49:
That people concoct Buddhas, Dhammas, and Sanghas according to their personal views creates many problems and misses the real Buddha, Dhamma, and Sangha. The Heart of the genuine Buddha, Dhamma and Sangha is cleanliness, clarity, and calm through being free and void of any odor or meaning of "I" and "mine."

Legacy 50:
Saiyasastra is the "Creed of Sleeping" (through avijja, ignorance), while Buddhasastra is the "Creed of Awakening from Sleep" (through vijja, wisdom). So be careful of activities concerning Buddha images and amulets, for there are those that are Buddhasastra and those that are Saiyasastra, depending on whether a person regards them with vijja or with avijja and upadana.

Legacy 51:
The true principles of practice need not extend over the kind of lifetimes that end in coffins. They are exclusively sanditthiko and akaliko, that is, immediately apparent to the mind that acts and receives the results of the actions. The later aspects are just material by-products experienced by ordinary Thicksters.

Legacy 52:
The thing which is called "Self" is merely an illusion (maya), that is, merely a sensation that arises in the mind when concocted by tanha (desire influenced by avijja, ignorance), through which it appears in the mind naturally and automatically. It is merely a misperception caused by the thing called "upadana" (clinging) which comes from tanha. It is not a real or true self, but is only a sensation blowing hot and cold, yet with an intensity such that the experiencer takes it to be "self."

Legacy 53:
Distinguishing four understandings of Dhamma makes a comprehensive study of Dhamma convenient: understand Nature itself, the Law of Nature, Duty according to the Natural Law, and the Fruits which come from practicing that Duty, until able to live life in harmony with Nature and without any problems.

Legacy 54:
"Dhamma" has many meanings. If we focus on only one, let it be the Duty which is performed correctly regarding the practitioner's situation, according to the Law of Nature, leading to peace for everyone, no matter the time or place.

Legacy 55:
All Practical Dhammas (Dhammas to be practiced) fall into two categories: Dhamma tools and Dhamma fruits. Sila, samadhi, and pañña (moral responsibility, mental integration, and wisdom) are Dhamma tools; magga, phala, and nibbana (paths, fruitions, and Nibbana) are Dhamma fruits. The Dhamma tools can be further divided into two kinds: primary Dhammas such as the four satipatthana (foundations of mindfulness) and the supplementary Dhammas such as the four iddhipada (paths to success) and the four sammappadhana (right strivings). You ought to know these Dhammas so they can be applied correctly according to the circumstances of practice.

Legacy 56:
You ought to turn every piece and particle of your work into Dhamma through the mindful clarity and awareness (sati-sampajañña) that Duty itself is Dhamma, fulfilling Duty alone is practicing Dhamma. Then you will have Dhamma with you in all movements, at all times, in all places. All your work will be as enjoyable as playing sports. Already happy in the moments you work, you need not indulge in pleasure houses, night life, and addictions.

Legacy 57:
Dhamma is the thing called " the Duty of all living things," that which they must do to survive both physically and mentally, both for their own sake and for that of society. Even when translating this word as "teaching," "learning," or "practice," the important understanding is still in its being the duty of salvation. Whenever duty is done, that is Dhamma practice.

Legacy 58:
The Dhamma in the temple and the Dhamma in the rice field is the very same Dhamma when they are carried out as rightful duties for genuine survival-salvation.

Legacy 59:
Three things that are Nirananda (Eternal), Amitabha (Endless Light), Amitayu (Endless Life), Akata (Unmade), Amata (Deathless), and Asankhata (Unconditioned): the Law of Nature, Voidness, and Nibbana. These three have no creator. Even God can’t create them because they themselves have the same status as God.

Legacy 60:
Genuine Buddhist Art is not material art as is generally understood, but is the system of mindful and wise action that marvelously quenches dukkha within the hearts of beings, as the Buddha said, with beauty and splendor in the beginning, middle, and end.

Legacy 61:
Dhamma is the Correct System of Practice for One’s Humanity, every step and stage of one’s evolution, from birth until death, both for one’s own benefit and the benefit of others. In short, Dhamma is Duty, the True God that helps save us all.

Legacy 62:
Dhamma exists to help us live in the world victoriously above the world. It’s not for us to flee from the world, but to be above any influence of the world, so that we no longer drown in the world. Being "above the world" is usually taught in such a way that everyone misunderstands and thinks we must flee the world, abandon the world, and throw away the world, in a way that has no value for anyone.

Legacy 63:
Dhamma is difficult to explain because human languages are insufficient. We don’t have words to express the things that people have never known before. Thus, we must strive to speak and try to listen until we understand the Dhamma expressed in both people language and Dhamma Language simultaneously.

Legacy 64:
Dhamma is neither the letters in books nor the voices preaching; rather, Dhamma is the correct fulfillment of Duty, of each practitioner, in every movement, every moment, and every place, appropriate to the humanity of both oneself and all others involved. This is the only way for it to be the Dhamma that is correct regarding Buddhist standards and able to bring genuinely peaceful bliss.

Legacy 65:
Siladhamma (moral behavior) must return for a peaceful world; Paramathadhamma (Supreme Dhamma) must return for an enlightened world. If virtue and moral behavior don’t return, the world will go to hell. If Supreme Dhamma doesn’t return, the world will go blind. Thus, everyone must help bring them back, as they are absolutely necessary for the world.

Legacy 66:
Don’t long after the past and don’t worry about the future, just do your own duty correctly in the present. That’s enough to avoid dukkha and won’t be the basis for sassataditthi, a lasting self that spins around within the vattas (cycles of birth and death).

Legacy 67:
The ABCs of Buddhism don’t start off with the Triple Gem, but begin with studying the stimulation of eyes, ears, nose, tongue, body, and mind and how this causes the arising of consciousness, sense-contact, and feeling in such a way that craving, clinging, and then dukkha occur. Control these births and you can quench dukkha. Then Buddha, Dhamma, and Sangha will appear by themselves.

Legacy 68:
The world is accomplished through the eyes, ears, nose, tongue, body, and mind. Because we have eyes, ears, nose, tongue, body, and mind, there is a world. Various troublesome situations happen just because of misunderstanding the truth of the eyes, ears, nose, tongue, body, and mind, in other words, the world.

Legacy 69:
The dukkha concocting aspect of dependent origination happens every time the mind craves, that is, when it is stupid at sense-contact; and when there is stupid contact, feeling is foolish. Then, due to the influence of ignorance, craving is born and defilement takes over. So be careful. Don’t be stupid at any contact and let the dukkha side of dependent origination happen.

Legacy 70:
A spin of paticca-samuppada occurs every time a sense object is contacted through ignorance, or, we may say, every time the mind is defiled by the concocting of ignorance (avijja). This doesn’t happen over lifetimes, in the sense that one cycle of paticca-samuppada covers three lives, as is generally taught in a way amounting to eternalism (sassataditthi, belief in a lasting self).

Legacy 71:
The practice that looks like not practicing anything is the inner practice of being content in one's own lack of self, doing every duty in harmony with the Law of Nature, and working for duty’s sake rather than for the benefit of "me" and "mine."

Legacy 72:
The higher Dhamma language is made up solely of words borrowed from the language of ordinary people, so try to stick to that ordinary meaning of these terms as far as possible in order that an understanding of each word can be found correctly and easily. For example: Nibbana is coolness, magga is path, phala is fruit, kilesa are dirty things, sanyojana is to bind up, asava is what squeezes out from fermentation, Buddha is awakening from sleep, Dhamma is duty, and Sangha is the community of worthy things.

Legacy 73:
The “Human Zero” is one whose mind is free of any attachment, that is, doesn’t feel any clinging toward the meaning of being “self” or “of self” through the upadana powered by ignorance. So be Human Zeroes; you will be light, at ease, intelligent, free of prejudice, and will have a mind automatically ready for every kind of work.
from
http://khmerbasak.blogspot.com/2011/01/buddha-dhamma-buddhadasa-archives.html

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Instruction of life

1. Give people more than they expect and do it cheerfully.

2. Memorize your favorite poem.

3. Don't believe all you hear, spend all you have, or sleepall you want.

4. When you say, "I love you", mean it.

5. When you say, "I'm sorry", look the person in the eye.

6. Be engaged at least six months before you get married.

7. Believe in love at first sight.

8. Never laugh at anyone's dreams.

9. Love deeply and passionately.

You might get hurt but it's the only way to live life completely.

10. In disagreements, fight fairly. No name calling.

11. Don't judge people by their relatives.

12. Talk slowly but think quickly.

13. When someone asks you a question you don't want to answer, smile and ask,

"Why do you want to know?"

14. Remember that great love and great achievements involve great risk.

15. Call your mom.

16. Say "bless you" when you hear someone sneeze.

17. When you lose, don't lose the lesson.

18. Remember the three R's: Respect for self, Respect for others,

Responsibility for all your actions.

19. Don't let a little dispute injure a great friendship.

20. When you realize you've made a mistake, take immediate steps to correct it.

21. Smile when picking up the hone. The caller will hear it in your voice.

22. Marry a man/woman you love to talk to. As you get older, their conversational skills will be as important as any other.

23. Spend some time alone.

24. Open your arms to change, but don't let go of your values.

25. Remember that silence is sometimes the best answer.

26. Read more books and watch less TV.

27. Live a good, honorable life. Then when you get older and think back,

you'll get to enjoy it a second time.

28. Trust in God but lock your car.

29. A loving atmosphere in your home is so important.

Do all you can to create a tranquil harmonious home.

30. In disagreements with loved ones, deal with the current situation.

Don't bring up the past.

31. Read between the lines.

32. Share your knowledge. It's a way to achieve immotality.

33. Be gentle with the earth.

34. Pray. There's immeasurable power in it.

35. Never interrupt when you are being flattered.

36. Mind your own business.

37. Don't trust a man/woman who doesn't close his/her eyes when you kiss.

38. Once a year, go someplace you've never been before.

39. If you make a lot of money, put it to use helping others while you are living.

That is wealth's greatest satisfaction.

40. Remember that not getting what you want is sometimes a stroke of luck.

41. Learn the rules then break some.

42. Remember that the best relationship is one where your love for each other is greater than your need for each other.

43. Judge your success by what you had to give up in order to get it.

44. Remember that your character is your destiny.

45. Approach love and cooking with reckless abandon.

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