BGUD

26/07/2026

30/05/2026

WASALA SUTTA 29

These words are respectfully quoted from the : Tipitaka-Sutta Piṭaka-Khuddaka Nikaya-Sutta Nipathaya-
Uragavaggaya - Wasala Sutta
Vasala Sutta (The Discourse on the Outcaste)
In the Vasala Sutta, the Buddha explains who is truly an outcaste (vasala).
He makes it clear that one is not an outcaste by birth, caste, or social status, but by one’s actions,
speech, and intentions.

Qualities that make a person an “outcaste” according to the Buddha:
1. Killing living beings
2. Stealing and taking what is not given
3. Lying and deceitful speech
4. Harsh, abusive, or slanderous speech
5. Cheating others for personal gain
6. Anger, hatred, and cruelty
7. Pride and arrogance
8. Ingratitude
9. Disrespect toward parents and elders
10. Sexual misconduct
11. Intoxication and moral negligence
12. Hypocrisy—pretending to be virtuous while being immoral
13. Wrong views and denial of moral responsibility
Central Teaching
“Not by birth is one an outcaste,
Not by birth is one a brahmin.
By action one becomes an outcaste,
By action one becomes a brahmin.”
The Vasala Sutta strongly emphasizes moral conduct (sīla) and personal responsibility.
It rejects social discrimination and teaches that ethical behavior alone determines one’s true worth.
The Buddha concludes that these qualities inevitably lead to downfall, just as wholesome qualities lead
to prosperity and liberation.
Central Message

Downfall does not come from external forces, but from one’s own unwholesome actions, attitudes, and
associations.
By avoiding these causes and cultivating wisdom and virtue, a person protects themselves from decline.
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30/05/2026

PARABAWA SUTTA 22

These words are respectfully quoted from the : Tipitaka-Sutta Piṭaka-Khuddaka Nikaya-Sutta Nipathaya-
Uragavaggaya - Parabawa Sutta
Parābhava Sutta (The Discourse on Downfall)
The Parābhava Sutta explains the causes of decline and downfall in a person’s life.
When asked what leads beings to ruin, the Buddha clearly sets out conditions that bring moral, social,
and spiritual degeneration.
Main Causes of Downfall taught in the Parābhava Sutta:
1. Not loving the Dhamma
2. Associating with evil people
3. Avoiding association with the wise
4. Following wrong teachings
5. Excessive sleep and laziness
6. Lack of effort and diligence
7. Anger and harsh speech
8. Ingratitude
9. Pride due to birth, wealth, or status
10. Sexual misconduct and indulgence
11. Intoxication and addiction
12. Wastefulness and extravagance
13. Deceit and dishonesty
14. Jealousy and ill will
15. Disrespect toward parents, elders, and the virtuous
16. Supporting wrong views
The Buddha concludes that these qualities inevitably lead to downfall, just as wholesome qualities lead
to prosperity and liberation.
Central Message
Downfall does not come from external forces, but from one’s own unwholesome actions, attitudes, and
associations.
By avoiding these causes and cultivating wisdom and virtue, a person protects themselves from decline.
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30/05/2026

1500 VS 37

The Thirty-Seven Factors of Enlightenment as Antidotes to the 1,500 Defilements
In Buddhism, the 1,500 defilements (kilesa) represent the numerous manifestations of greed, hatred,
and delusion that bind beings to suffering.
Opposed to these are the Thirty-Seven Bodhipakkhiya Dhammas—the Factors Conducive to
Enlightenment—which the Buddha taught as the direct path for the abandoning of defilements and the
realization of Nibbāna.
The Thirty-Seven Bodhipakkhiya Dhammas consist of:
The Four Foundations of Mindfulness
The Four Right Efforts
The Four Bases of Spiritual Power
The Five Spiritual Faculties
The Five Spiritual Powers
The Seven Factors of Enlightenment
The Noble Eightfold Path

These thirty-seven qualities counteract, weaken, and ultimately eradicate the 1,500 defilements,
purifying conduct, concentration, and wisdom.
By cultivating them fully, one progresses from moral discipline (sīla), through mental development
(samādhi), to liberating wisdom (paññā), leading to complete freedom from all defilements.

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30/05/2026

MANGALA SUTTA 38
These words are respectfully quoted from the : Tipitaka-Sutta Piṭaka-Khuddaka Nikaya-Sutta-
Chullavaggaya - Maha Mangala Sutta

The Mahā Maṅgala Sutta (The Discourse on the Great Blessings)
Thus have I heard.
On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then, when the night was far spent, a certain radiant deity, illuminating the whole of Jeta’s Grove,
approached the Blessed One, paid homage to him, stood to one side, and addressed him in verse:
“Many gods and humans have pondered over blessings,
yearning for well-being.
Tell us, O Blessed One, what is the highest blessing.”
The Blessed One replied:
Not associating with the foolish,
associating with the wise,
honoring those worthy of honor —
this is the highest blessing.
Living in a suitable place,
having done meritorious deeds in the past,
directing oneself rightly —
this is the highest blessing.
Vast learning, skill in work,
well-trained discipline,

well-spoken words —
this is the highest blessing.
Caring for mother and father,
cherishing wife and children,
an occupation that is blameless —
this is the highest blessing.
Generosity, living in righteousness,
supporting relatives,
deeds that are blameless —
this is the highest blessing.
Avoiding evil and abstaining from evil,
refraining from intoxicants,
diligence in wholesome states —
this is the highest blessing.
Reverence, humility, contentment,
gratitude,
hearing the Dhamma at the right time —
this is the highest blessing.
Patience and gentle speech,
seeing those who are spiritually mature,
discussing the Dhamma at the right time —
this is the highest blessing.
Austerity, living the holy life,
seeing the Noble Truths,
realization of Nibbāna —
this is the highest blessing.
A mind unshaken by the vicissitudes of life,
sorrowless, stainless, secure —
this is the highest blessing.

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30/05/2026

PATTANAYA 24
The 24 Conditions (Paccaya) in the Paṭṭhāna
In the Paṭṭhāna, the seventh book of the Abhidhamma Piṭaka, the Buddha explains 24 kinds of
conditions (paccaya) that show how all phenomena arise and support one another through
conditionality.
The 24 Conditions are:
Hetu Paccaya – Root condition
Ārammaṇa Paccaya – Object condition
Adhipati Paccaya – Predominance condition
Anantara Paccaya – Proximity condition

Samanantara Paccaya – Immediate succession condition
Sahajāta Paccaya – Co-nascence condition
Aññamañña Paccaya – Mutuality condition
Nissaya Paccaya – Support condition
Upanissaya Paccaya – Decisive support condition
Purejāta Paccaya – Pre-nascence condition
Pacchājāta Paccaya – Post-nascence condition
Āsevana Paccaya – Repetition condition
Kamma Paccaya – Kamma condition
Vipāka Paccaya – Result (kamma-result) condition
Āhāra Paccaya – Nutriment condition
Indriya Paccaya – Faculty condition
Jhāna Paccaya – Jhāna condition
Magga Paccaya – Path condition
Sampayutta Paccaya – Association condition
Vippayutta Paccaya – Dissociation condition
Atthi Paccaya – Presence condition
Natthi Paccaya – Absence condition
Vigata Paccaya – Disappearance condition
Avigata Paccaya – Non-disappearance condition
These 24 conditions explain how consciousness (citta), mental factors (cetasika), material phenomena
(rūpa), and Nibbāna are related through conditional dependence.

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30/05/2026

9.6.9

The Nine Qualities of the Buddha - 9
The Six Qualities of the Dhamma - 6
The Nine Qualities of the Saṅgha - 9

The Nine Qualities of the Buddha :
Arahant – The Worthy One, perfectly pure and free from defilements
Sammā-Sambuddha – The Fully Enlightened One, who realized the truth by Himself
Vijjā-Carana-Sampanna – Perfect in knowledge and conduct
Sugata – The Well-Gone One, who has attained the highest bliss
Lokavidū – Knower of the worlds
Anuttaro Purisa-Damma-Sārathi – The Incomparable Trainer of persons to be tamed
Satthā Deva-Manussānaṁ – Teacher of gods and humans
Buddho – The Awakened or Enlightened One
Bhagavā – The Blessed One, the Exalted One

The Six Qualities of the Dhamma :
Svākkhāto Bhagavatā Dhammo – Well-proclaimed by the Blessed One
Sanditthiko – Directly visible, to be realized here and now
Akāliko – Timeless, giving results without delay
Ehipassiko – Inviting one to come and see
Opanayiko – Leading inward, applicable to oneself
Paccattaṁ Veditabbo Viññūhi – To be realized individually by the wise

The Nine Qualities of the Saṅgha :
Supaṭipanno Bhagavato Sāvakasaṅgho – The Blessed One’s disciples who have practiced well
Ujupaṭipanno Bhagavato Sāvakasaṅgho – The Blessed One’s disciples who have practiced uprightly
Ñāyapaṭipanno Bhagavato Sāvakasaṅgho – The Blessed One’s disciples who have practiced the proper
way
Sāmīcipaṭipanno Bhagavato Sāvakasaṅgho – The Blessed One’s disciples who have practiced correctly
and respectfully
Āhuneyyo – Worthy of offerings
Pāhuneyyo – Worthy of hospitality
Dakkhiṇeyyo – Worthy of gifts
Añjalikaraṇīyo – Worthy of reverential salutation
Anuttaraṁ Puññakkhettaṁ Lokassa – The unsurpassed field of merit for the world

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Effortless Elegance
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23/05/2026

I PRACTICE TO CONTROL MY MIND

я practice to Control my mind, “я” that is Russian for “I”
These words are respectfully quoted from the : Tipitaka-Sutta Piṭaka-Samyutta Nikāya-Maha Vagga- Sathipattana Samyutta - Ananussutha waggaya - Bhawana Sutta
: Tipitaka-Sutta Piṭaka-Majjhima Nikāya-Uparipannasako- Salayathanavagga - Indriya Bhawana Sutta

1. Importance of Mind Control

The Buddha said:
“Manopubbaṅgamā dhammā, manosetthā manomayā”
Mind precedes all phenomena; mind is their chief; they are mind-made.

If the mind is untrained, suffering follows.
If the mind is well trained, peace follows.

2. Main Ways to Control the Mind
(a) Mindfulness – Sati
Being aware of:
body (kāyānupassanā)
feelings (vedanānupassanā)
mind (cittānupassanā)
mental objects (dhammānupassanā)
This is taught in the Satipaṭṭhāna Sutta.

When mindfulness is present, the mind does not run after greed, hatred, and delusion.

(b) Sense Restraint – Indriya Saṁvara
Guarding the six sense doors (eye, ear, nose, tongue, body, mind).
The Buddha taught:
Do not cling to pleasant sights and sounds
Do not react with anger to unpleasant ones
This prevents unwholesome thoughts from arising.

(c) Meditation – Bhāvanā
1. Samatha (Calm Meditation)
Example: Ānāpānasati (mindfulness of breathing)
Calms the restless mind
Develops concentration (samādhi)

2. Vipassanā (Insight Meditation)
Seeing impermanence (anicca), suffering (dukkha), non-self (anattā)
Weakens attachment and ignorance
Leads to wisdom and liberation

(d) Moral Discipline – Sīla
Observing:
Five Precepts (for laypeople)
Right Speech, Right Action, Right Livelihood
A moral life makes the mind light, fearless, and easy to concentrate.

3. Removing Unwholesome Thoughts
In the Vitakkasaṇṭhāna Sutta, the Buddha taught five methods, including:
Replacing bad thoughts with good ones
Reflecting on the danger of unwholesome thoughts
Ignoring and letting them fade
Calming mental formations
Firmly restraining the mind

4. Qualities That Help Mind Control
Patience (khanti)
Loving-kindness (mettā)
Contentment (santutthi)
Wisdom (paññā)
Especially Mettā Bhāvanā helps reduce anger and fear.

5. Final Goal
The ultimate control of the mind is freedom from defilements (kilesa).

“Cittaṁ dantaṁ sukhāvahaṁ”
A well-trained mind brings happiness.
This leads step by step to Nibbāna.

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23/05/2026

BUDDHISM IS NATURE GREEN

"The Buddhist Attitude Towards Nature", by Lily de Silva.

Modern environmental degradation is increasingly recognized not merely as a technological or economic problem but as a profound moral and ethical crisis. This study examines the Buddhist perspective on nature and environmental responsibility by drawing upon canonical sources from the Pali tradition. Although environmental pollution as understood today was unknown during the Buddha’s time, early Buddhism provides a coherent ethical framework capable of addressing contemporary ecological concerns.

Central to the Buddhist worldview is the principle of impermanence (anicca), which affirms that all conditioned phenomena are in a constant state of change. Nature, therefore, is not a collection of static entities but a dynamic process governed by causal laws. Buddhism rejects the notion of human dominance over nature and instead emphasizes interdependence between human conduct and the natural environment. Canonical texts such as the Aggañña Sutta and the Cakkavattisīhanāda Sutta illustrate that moral degeneration—rooted in greed, hatred, and delusion—leads to environmental decline, scarcity of resources, disease, and the reduction of human life expectancy. Conversely, moral regeneration supports ecological stability and human well-being.

This interrelationship is further clarified through the later doctrinal formulation of the pañca niyamadhamma (five natural laws), which include physical, biological, psychological, moral, and causal laws. These laws demonstrate a reciprocal causal relationship between human morality and the physical environment, suggesting that ecological crises are inseparable from ethical failure. From this perspective, environmental pollution is understood as an outward manifestation of inner psychological pollution.

Buddhism permits the use of natural resources for survival but strongly condemns exploitation driven by unrestrained desire. The virtues of contentment (santutthi), frugality, moderation, and restraint are repeatedly emphasized, while hoarding, wastefulness, and excessive consumption are criticized as socially and morally destructive. The Buddhist ideal of sustainable resource use is encapsulated in the simile of the bee collecting pollen without harming the flower, advocating a non-aggressive and non-destructive interaction with nature.

A significant dimension of the Buddhist environmental ethic is its attitude toward living beings. The principle of non-harming (ahiṃsā), enshrined in the first of the Five Precepts, extends compassion to animals and plant life. Monastic regulations demonstrate meticulous concern for preventing harm to even the smallest forms of life and for avoiding the pollution of water and land. Practices such as loving-kindness (mettā) and beliefs in kamma and rebirth further reinforce an ethic of reverence toward all forms of life.

Buddhism also values natural beauty, silence, and unspoiled environments as conducive to spiritual cultivation. Forests, groves, and open spaces are consistently praised as ideal settings for meditation, highlighting a harmonious relationship between spiritual liberation and the natural world. Noise, pollution, and excessive sensory stimulation are regarded as impediments to both mental clarity and ethical living.

In conclusion, Buddhism offers a comprehensive environmental ethic grounded not in external regulation but in inner moral transformation. It proposes that lasting solutions to the ecological crisis require a reorientation of values away from materialism toward wisdom, compassion, and moderation. By addressing the root causes of environmental destruction—namely greed, hatred, and delusion—Buddhism presents a viable ethical framework for sustainable living and harmonious coexistence between humanity and nature.

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Tag-free
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Why 280 GSM is better
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Thicker fabric gives a rich, high-quality feel.

More durable
Lasts longer, doesn’t wear out or tear easily.

Keeps its shape
Less stretching, less shrinking after washing.

Better for printing
Great for screen print, DTF, embroidery — prints look sharper.

Not see-through
Perfect for light colors like white.

Better structure
Looks smart — not thin or flimsy.