Conducting peaceful community transaction in unity and gratitude

[Dhammañāṇa]

As the people of the land of the Khmer (Khema) are soon urged to conduct modern times introduced community transaction, as an occation to place gratitude for support, peace and harmlesness, protection of many kinds, confirm the tendency of unity and praise of their identification, Khema (land or people at peace), may nobody miss to trace the right way by putting ones heart up into the erea of the Brahmas, remembering the humble Khmer smile in all four directions by metta, karuna mudita and metta.

May non fall into the trap of Demo-crazy, forgetting goodness and the bases of peace and harmony: Virtue (not-harming, not-depriving) and Generosity (sharing of supportive means and ways).

May those those desiring to take on the burden to continue to lead, once won (again) favor be not stingy to share their gains with those who might not gain what they desire. May all respect each other, never use it crazy as a way of battle against each other, but to confirm their heritage roots of perfection in gentleness and serving what's worthy to recognize as Sublime.

May there be broadly a mind of right view, abstaining from demand and opposing, as later is the straight way to conflict and lose.

May the heir of good tradition place their parents and elders, their great Leaders and Kings, into a unified shine that might leead others to take part on ways broadly forgotten and unseen in such a troubled and by wrong view poison "pseudo-liberal" world.

Virtue, respecting neighbor realms (enviroments), lower, higher, gross, fine, Sublime, securing all six directions by giving at first place, is cause for prosperty in good, cause for ones wealth, ones happiness and ones independency, here and here after.

May all travel safe and meet in not harming way all over, safe guided and protected to don't lose way by the authorities, worldly and the Devas worlds, compassionate, by approaching them always with goodwill and respect.

May those who dwell in mudita, having left above taking sides in the world, gain most reason to increase their approve of all others desired gains, foremost by skilfulness in holding on good deeds.

May it be occasion for purification for many, having taken on right view and resolve:

Namo tassa bhagavato arahato sammā-sambuddhassa

ម្នាលចុន្ទ ចុះការស្អាតដោយចិត្ត មាន ៣ ប្រការ តើដូចម្តេច។ ម្នាលចុន្ទ បុគ្គលខ្លះ ក្នុងលោកនេះ មិនមានអភិជ្ឈា ជាអ្នកមិនគយគន់នូវគ្រឿងឧបករណ៍ ដែលជាទ្រព្យសម្បត្តិ នៃបុគ្គលដទៃ ដោយគិតថា ឱហ្ន៎ គ្រឿងឧបករណ៍ ដែលជាទ្រព្យសម្បត្តិនៃបុគ្គលណា គ្រឿងឧបករណ៍នោះ គប្បីបានមកអញ ដូច្នេះឡើយ ១ ជាអ្នកមានចិត្តមិនព្យាបាទ គឺជាមនុស្សមានតម្រិះក្នុងចិត្ត ដែលទោសមិនប្រទូស្តហើយថា សត្វទាំងឡាយនេះ កុំមានពៀរនិងគ្នា កុំព្យាបាទគ្នា កុំមានទុក្ខ ចូររក្សាខ្លួនឲ្យបានសេចក្តីសុខចុះ ១ ជាអ្នកមានសេចក្តីយល់ត្រូវ គឺជាមនុស្ស យល់ឃើញនូវសេចក្តីមិនវិបរឹតថា ទានដែលបុគ្គលឲ្យហើយ មានផល ការបូជាធំ មានផល ការបូជាតូច មានផល ផលវិបាកនៃកុសលាកុសលកម្ម ដែលសត្វធ្វើល្អ ធ្វើអាក្រក់ មាន លោកនេះមាន លោកខាងមុខមាន មាតាមាន បិតាមាន ពួកសត្វទាំងឡាយ ជាឱបបាតិកកំណើតមាន ពួកសមណញ្រហ្មណ៍ក្នុងលោក ដែលជាអ្នកប្រព្រឹត្តល្អ ប្រតិបត្តិដោយត្រឹមត្រូវ ធ្វើឲ្យជាក់ច្បាស់នូវលោកនេះ និងលោកខាងមុខដោយប្រាជ្ញា ដ៏ឧត្តមរបស់ខ្លួនឯង ហើយសំដែងប្រាប់ មាន ១។



"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."

— AN 10.176

Quote from: https://sangham.net/km/tipitaka/sut/an/10/sut.an.10.176

May the "hunter Mara (sensual desire)" in each heart, gain not space to make a tricky catch under those have lost hold in secure unity in good ways.

Namo tassa bhagavato arahato sammā-sambuddhassa

Sammodamana-Jataka

While concord reigns."

This story was told by the Master while dwelling in the Banyan-grove near Kapilavatthu, about a squabble over a porter's head-pad, as will be related in the Kuṇāla-jātaka [83].

On this occasion, however, the Master spoke thus to his kinsfolk:--"My lords, strife among kinsfolk is unseemly. Yes, in bygone times, animals, who had defeated their enemies when they lived in concord, came to utter destruction when they fell out." And at the request of his royal kinsfolk, he told this this story of the past.

Once upon a time when Brahmadatta was king of Benares, the Bodhisatta was born a quail, and lived in the forest at the head of many thousands of quails. In those days a fowler who caught quails came to that place; and he used to imitate the note of a quail till he saw that the birds had been drawn together, when he flung his net over them, and whipped the sides of the net together, so as to get them all huddled up in a heap. Then he crammed them into his basket, and going home sold his prey for a living.

Now one day the Bodhisatta said to those quails, "This fowler is making havoc among our kinsfolk. I have a device whereby he will be unable to catch us. Henceforth, the very moment he throws the net over you, let each one put his head through a mesh and then all of you together must fly away with the net to such place as you please, and there let it down on a thorn-brake; this done, we will all escape from our several meshes." "Very good," said they all in ready agreement.

On the morrow, when the net was cast over them, they did just as the Bodhisatta had told them:--they lifted up the net, [209] and let it down on a thorn-brake, escaping themselves from underneath. While the fowler was still disentangling his net, evening came on; and he went away empty-handed. On the morrow and following days the quails played the same trick. So that it became the regular thing for the fowler to be engaged till sunset disentangling his net, and then to betake himself home empty-handed. Accordingly his wife grew angry and said, "Day by day you return empty-handed; I suppose you've got a second establishment to keep up elsewhere." °° "No, my dear," said the fowler; "I've no second establishment to keep up. The fact is those quails have come to work together now. The moment my net is over them, off they fly with it and escape, leaving it on a thorn-brake. Still, they won't live in unity always. Don't you bother yourself; as soon as they start bickering among themselves, I shall bag the lot, and that will bring a smile to your face to see." And so saying, he repeated this stanza to his wife:--
[§33]
While concord reigns, the birds bear off the net.
When quarrels rise, they'll fall a prey to me.

Not long after this, one of the quails, in alighting on their feeding ground, trod by accident on another's head. "Who trod on my head?" angrily cried this latter. "I did; but I didn't mean to. Don't be angry," said the first quail. But notwithstanding this answer, the other remained as angry as before. Continuing to answer one another, they began to bandy taunts, saying, "I suppose it is you single-handed who lift up the net." As they wrangled thus with one another, the Bodhisatta thought to himself, "There's no safety with one who is quarrelsome. The time has come when they will no longer lift up the net, and thereby they will come to great destruction. The fowler will get his opportunity. I can stay here no longer." And thereupon he with his following went elsewhere.

Sure enough the fowler [210] came back again a few days later, and first collecting them together by imitating the note of a quail, flung his net over them. Then said one quail, "They say when you were at work lifting the net, the hair of your head fell off. Now's your time; lift away." The other rejoined, "When you were lifting the net, they say both your wings moulted. Now's your time; lift away."

But whilst they were each inviting the other to lift the net, the fowler himself lifted the net for them and crammed them in a heap into his basket and bore them off home, so that his wife's face was wreathed with smiles.

"Thus, sire," said the Master, "such a thing as a quarrel among kinsfolk is unseemly; quarrelling leads only to destruction." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "Devadatta was the foolish quail of those days, and I myself the wise and good quail."


sut.kn.jat.033 | book_058

(៣៣. សម្មោទមានជាតកំ )

[៣៣] (ព្រានសត្វស្លាប ពោលថា) ពួកបក្សីស្រុះស្រួល​គ្នា នាំយកលប់​ទៅបាន តែបើពួក​បក្សីទាំងនោះ ជជែក​ទាស់គ្នា​ក្នុងកាល​ណា ពួក​បក្សីទាំងនោះ នឹង​លុះអំណាច​អញ​ក្នុងកាលនោះ​មិនខាន​ឡើយ។

ចប់ សម្មោទមានជាតក ទី៣។

Quote from: https://zugangzureinsicht.org/html/tipitaka/kn/j/j01/j033_en.html

[Dhammañāṇa]

Btw: The dispute object in this story (details in J 536 ), about a Kroma (traditional garmet, also used to put on the head to carry thing), might be the reason why traditional those scarfs, used to wear, carry... are symbolic shared with each other "may nobody have to less support, may nobody see reason for anger in lack", in especial community meetings here.

[អរិយវង្ស]

សាធុ សាធុ សាធុ កូណាព្រះអង្គ