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Dhama Cakkappa Vattana Sutta


ធម្មចក្កប្បវត្តនសូត្រ

Phnom Penh

 

ភ្នំពេញ

Phnom Penh, formerly known as Krong Chaktomuk is the capital and most populous city of the Southeastern Asian country of Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since the French colonization of Cambodia and has grown to become the nation's center of economic and industrial activities, as well as the center of security, politics, cultural heritage, and diplomacy of Cambodia.

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, is a significant global and domestic tourist destination for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

Situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

Etymology

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 meters (89 ft) in height.

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of the Khmer Kingdom, the highest leader as well as the impregnable city of the God Indra of the great kingdom".

History

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km (217 mi) to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree, she found four Buddha statues and one of Vishnu.

The discovery was taken as a divine blessing and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.

Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activities in the country.

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em, and Oudong.

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernization under the rule of Sihanouk.

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year-old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping outpatients from the hospitals like garbage into the streets...In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labor on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of the failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads, and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000, and the 2008 census was 1.3 million.
Geography
Phnom Penh is located in the south-central region of Cambodia and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 meters (39 ft) above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometers (262 sq mi), with some 11,401 hectares (28,172 acres) in the municipality and 26,106 ha (64,509 acres) of roads. The agricultural land in the municipality amounts to 34.685 km2 (13 sq mi) with some 1.476 km2 (365 acres) under irrigation.
Climate
Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C (72 to 95 °F) and the weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and the Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C (72 °F). But temperatures can approach 40 °C (104 °F) in April.
Administration

List of Phnom Penh Administrative Districts

Name of district (khan) Number of communes (Sangkat) Number of villages (Krom) Population as of 2008
Chamkar Mon 12 sangkats 95 kroms 182,004
Doun Penh 11 sangkats 134 kroms 126,550
Prampir Meakkakra 8 sangkats 33 kroms 91,895
Tuol Kouk 10 sangkats 143 kroms 171,200
Dangkao 13 sangkats 143 kroms 257,724
Mean Chey 4 sangkats 16 kroms 327,801
Ruessei Kaev 6 sangkats 21 kroms 196,684
Sen Sok 3 sangkats 32 kroms 147,967
Pou Senchey 13 sangkats 158 kroms 183 826
Chrouy Changvar 5 sangkats 22 kroms
new district
Preaek Pnov 5 sangkats 59 kroms
new district
Chbar Ampov 8 sangkats 30 kroms
new district

Demographics

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometer (13,877/sq mi) in a 678.46 square kilometers (262 sq mi) city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

The city has the highest Human development index in the country, with an HDI of 0.936 compared to the worst HDI indicator of 0.220 in Mondulkiri—a rural area inhabited largely by hill tribes and aborigines. The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000, and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table. Needs editing.
Politics
Phnom Penh was one of five provinces that were won by the opposition Cambodia National Rescue Party, capturing more than 57% of the vote, and 7 of the 12 allocated seats.

Parliament

Name Political Party

1 Tioulong Saumura CNRP
2 Yim Sovann CNRP
3 Son Chhay CNRP
4 Ho Vann CNRP
5 Keo Sambath CNRP
6 Ly Srey Vina CNRP
7 Dam Sethy CNRP
8 Keat Chhon CPP
9 Kep Chuktema CPP
10 Hou Sry CPP
11 Krouch Sam An CPP
12 Lauk Kheng CPP

Economy

Phnom Penh is Cambodia's economic center as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises, and residential buildings springing up around the city.

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years, the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centers open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High-rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

Grand Phnom Penh International City (under construction)
De Castle Royal Condominium (Completed)
International Finance Complex (Under construction)
Gold Tower 42 (On hold 32 floors)
OCIC Tower (Completed)
Kolling super second-floor house
River Palace (Under construction)
Vattanac Capital Tower (completed)
The Peak (under construction
With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall, and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini, and so on. Phnom Penh is coming to the center of many international financial banks and shopping centers in the middle of Southeast Asia lately.

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 9,800 meters (32,152 ft), dominating Phnom Penh's skyline with its neighbor skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

Outside view of Central market

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow-colored market are teeming with numerous stalls selling gold and silver jewelry, antique coins, clothing, clocks, flowers, food, fabrics, and shoes. Phsar Thmei is undergoing a major renovation, along with the creation of newer stalls.

Education

Universities and colleges

The University of Cambodia (UC) Khmer: សាកលវិទ្យាល័យកម្ពុជា
The Phnom Penh International University (PPIU) Khmer: សាកលវិទ្យាល័យភ្នំពេញអន្តរជាតិ
École Royale d'Administration (ERA) or school of administration.
The Royal University of Phnom Penh Khmer: សកលវិទ្យាល័យភូមិន្ទភ្នំពេញ (RUPP), is the oldest and largest institution of higher education in Cambodia. As of 2008, the university has over 10,000 students across three campuses and offers a wide range of high-quality courses within the Faculty of Science, the Faculty of Social Sciences and Humanities, and the Institute of Foreign Languages (IFL). There are about fifty higher education institutions in Cambodia, most of which have no campuses. Several international charities, like A New Day Cambodia, operate independent educational facilities in addition to public schools for students.
The Royal University of Law and Economic Sciences (RULE) Khmer: សាកលវិទ្យាល័យភូមិន្ទនីតិសាស្រ្ត និង វិទ្យាសាស្រ្តសេដ្ឋកិច្ច
The Royal University of Fine Arts (RUFA) Khmer: សាកលវិទ្យាល័យភូមិន្ទវិចិត្រសិល្បៈ
The Royal University of Agriculture (RUA) Khmer: សាកលវិទ្យាល័យភូមិន្ទកសិកម្ម
The National University of Management (NUM) Khmer: សាកលវិទ្យាល័យជាតិគ្រប់គ្រង
The Institute of Technology of Cambodia (ITC) Khmer: វិទ្យាស្ថានបច្ចេកវិទ្យាកម្ពុជា
The Buddhist Institute Khmer: វិទ្យាស្ថានពុទ្ធសាសនបណ្ឌិត្យ was founded on May 12, 1930, and is the principal state Buddhist institution in Cambodia.
The Royal Academy of Cambodia Khmer: រាជបណ្ឌិត្យសភាកម្ពុជា
The Cambodian Agricultural Research and Development Institute Khmer: វិទ្យាស្ថានស្រាវជ្រាវ និង អភិវឌ្ឍកសិកម្មកម្ពុជា
The National Institute of Education (Cambodia) Khmer: វិទ្យាស្ថានជាតិរអប់រំ
The National Polytechnic Institute of Cambodia Khmer: វិទ្យាស្ថានជាតិពហុបច្ចេកទេសកម្ពុជា
The National Technical Training Institute Khmer: វិទ្យាស្ថានជាតិបណ្តុះបណ្តាលបច្ចេកទេស
The Prek Leap National College of Agriculture Khmer: សាលាជាតិកសិកម្មព្រែកលៀប
The University of Health Sciences - Cambodia Khmer: សាកលវិទ្យាល័យវិទ្យាសាស្រ្តសុខាភិបាល
The National Institute of Business Khmer: វិទ្យាស្ថានជាតិពាណិជ្ជសាស្រ្ត
The PreahKossomak Polytechnic Institute Khmer: វិទ្យាស្ថានពហុបច្ចេកទេសព្រះកុសុមះ
The Industrial Technical Institute Khmer: វិទ្យាស្ថានបច្ចេកទេសឧស្សាហកម្ម
Zaman University The university was founded in 2010 which has four faculties divided into eight departments.

Primary and secondary schools

Local schools:

Lycee Sisowath Khmer: វិទ្យាល័យស៊ីសុវត្ថិ
Chaktomuk Secondary School Khmer: អនុវិទ្យាល័យចតុមុខ
Bak Touk High School Khmer: វិទ្យាល័យបាក់ទូក
Chea Sim Samaky High School Khmer: វិទ្យាល័យជាស៊ីមសាមគ្គី
Indradevi High School Khmer: វិទ្យាល័យឥន្ទ្រទេវី
Chea Sim Santhormok High School Khmer: វិទ្យាល័យជាស៊ីមសន្ធរម៉ុក
Chea Sim Chrouy Changvar High School Khmer: វិទ្យាល័យជាស៊ីមជ្រោយចង្វារ
Chbar Ampov High School Khmer: វិទ្យាល័យច្បារអំពៅ

International schools

Zaman International School
Lycée français René Descartes de Phnom Penh (French)
Beijing International School (Chinese)
International School of Phnom Penh
American Intercon School (AiS)
American Intercon Institute (Aii)
Australian Centre for Education (ACE)
Western International School

Culture

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.
Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

Chaul Chnam Thmey April 13–15

Main article: Chaul Chnam Thmey
At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year's harvest.

Water Festival November

Main article: Bon Om Thook
The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colorful boat races, live concerts, eating, and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

On November 22, 2010, at least 348 people were crushed to death in a bridge stampede at the festival.

Pchum Ben October 11–15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

Visak Bochea May

Main article: Vesākha
Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.
Cityscape and architecture
The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.
The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation-building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterized by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages, and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008. A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as a symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

Land lease contract

 ព្រះរាជាណាចក្រកម្ពុជា

ជាតិ សាសនា ព្រះមហាក្សត្រ

កិច្ចសន្យាជួលផ្ទះ-ដីឡូតិ៍
          ខ្ញុំបាទ-នាងខ្ញុំឈ្មោះ...............................ភេទ............អាយុ...........ឆ្នាំ ជនជាតិ...........សញ្ជាតិ...........កាន់អត្តសញ្ញាណបណ្ណលេខ............................... ព្រមទាំងឈ្មោះ....................... ភេទ........... អាយុ.........ឆ្នាំ ជនជាតិ.............សញ្ជាតិ.............កាន់អត្តសញ្ញាណបណ្ណលេខ..............................ត្រូវជា...........មានទីលំនៅ ផ្ទះលេខ................ផ្លូវ............ក្រុម............ភូមិ..................សង្កាត់.....................ខណ្ឌ....................រាជធានីភ្នំពេញ ហៅកាត់ថា ភាគី “ក”
ខ្ញុំបាទ-នាងខ្ញុំឈ្មោះ...............................ភេទ............អាយុ...........ឆ្នាំ ជនជាតិ...........សញ្ជាតិ........... កាន់អត្តសញ្ញាណបណ្ណលេខ...............................ព្រមទាំងឈ្មោះ........................... ភេទ.......... អាយុ.......ឆ្នាំ ជនជាតិ............ សញ្ជាតិ............ កាន់អត្តសញ្ញាណបណ្ណលេខ..............................ត្រូវជា............មានទីលំនៅផ្ទះលេខ...............ផ្លូវ...........ក្រុម............ភូមិ..................ឃុំ/សង្កាត់......................ស្រុក/ខណ្ឌ...................ក្រុង....................ខេត្ត....................រាជធានីភ្នំពេញ ហៅកាត់ថា ភាគី “ខ”
យើងទាំងពីរបានព្រមព្រៀងឯកភាពគ្នាក្នុងការជួលផ្ទះ-ដីឡូតិ៍ តាមប្រការដូចខាងក្រោម៖
ប្រការ១-   ភាកី”ក” យល់ព្រមជួលផ្ទះ-ដីឡូតិ៍លេខ......................ផ្លូវ..............ក្រុម...............ភូមិ..................សង្កាត់......................ខណ្ឌ.......................រាជធានីភ្នំពេញ ឱ្យទៅភាគី”ខ” រយៈពេល...........ខែ/ឆ្នាំ ដោយគិតចាប់ពីថ្ងៃទី............ខែ...................ឆ្នាំ.............. រហូតដល់ថ្ងៃទី...........ខែ.....................ឆ្នាំ............. ក្នុងតម្លៃ.........................................(ប្រាក់ថ្លៃឈ្នួលប្រចាំខែ) ភាគី”ខ” ត្រូវបង់ជូនទៅភាគី”ក” រៀងរាល់ថ្ងៃទី១៥ នៃខែនីមួយៗ រហូតចប់អាណត្តិជួល។
ប្រការ២-   ភាគី”ខ” យល់ព្រមកក់ប្រាក់មុនចំនួន..............ខែ ស្មើនឹង......................................ដល់ភាគី”ក”។
ប្រការ៣-   ភាគី”ក”ពុំមានសិទ្ធិបញ្ឈប់ការជួលផ្ទះ-ដីឡូតិ៍ពីភាគី”ខ”មុនដំណាច់កិច្ចសន្យាជួលឡើយ។ ផ្ទុយទៅវិញ បើភាគី”ខ”បញ្ឈប់ការជួលផ្ទះ-ដីឡូតិ៍នេះ មុនកិច្ចសន្យា ប្រាក់ដែលភាគី”ខ”បានកក់ទុកមុន ត្រូវទុកជាអសារបង់។
ប្រការ៤-   បើភាគី”ខ”មិនបានបង់ប្រាក់ទៀងទាត់តាមការកំណត់លើសរយៈពេល...............ថ្ងៃ ខាងភាគី”ក”មានសិទ្ធិបញ្ឈប់ការជួលផ្ទះ-ដីឡូតិ៍ដោយគ្មានលក្ខខណ្ឌអ្វីឡើយ ចំណែកឯប្រាក់ដែលភាគី”ខ”បានកក់មុននោះ ភាគី”ក”មិនបង្វិលសងវិញទេ គឺត្រូវទុកប្រាក់នេះដើម្បីទូទាត់អ្វីផ្សេងទៀត។
ប្រការ៥-   ប្រាក់ដែលភាគី”ខ”កក់មុនចំនួន.....................ខែ ភាគី”ក”នឹងប្រគល់ជូនភាគី”ខ”វិញ នៅពេលបញ្ចប់កិច្ចសន្យាជួល។
ប្រការ៦-   ភាគី”ខ” ត្រូវទទួលខុសត្រូវទាំងស្រុង ចំពោះមុខច្បាប់ ក្នុងករណីយកផ្ទះ-ដីឡូតិ៍ជួលនេះទៅប្រើប្រាស់ដើម្បីធ្វើសកម្មភាពទាំងឡាយណាដែលប៉ះពាល់ដល់សន្តិសុខសណ្តាប់ធ្នាប់សាធារណៈ និងសុវត្ថិភាពសង្គម (បង្កឱ្យមានបទល្មើសសង្គម) ឬប៉ះពាល់-រំខានដល់ការរស់នៅរបស់អ្នកជិតខាង និងធ្វើអ្វីផ្ទុយពីច្បាប់របស់រដ្ឋ ឬបង្កឱ្យមានអគ្គិភ័យ ជាដើម។ល។ តែបើគ្រោះថ្នាក់មហន្តរាយផ្សេងៗកើតមានឡើងដោយប្រធានស័ក្តិ ភាគី”ខ” មិនទទួលខុសត្រូវឡើយ។
ប្រការ៧-     ហាមមិនឱ្យភាគី”ខ”យកផ្ទះ-ដីឡូតិ៍លេខ..................នេះទៅជួលបន្តឱ្យអ្នកផ្សេងទៀត ដោយគ្មានការអនុញ្ញាតពីភាគី”ក”ឡើយ តែប្រសិនបើភាគី”ខ”ចង់ជួលបន្តឱ្យអ្នកផ្សេង លុះត្រាតែ ភាគី”ក”យល់ព្រមជាមុនសិន។
ប្រការ៨-   ភាគី”ខ” ត្រូវជួយថែរក្សាផ្ទះ និងសម្ភារៈផ្សេងៗក្នុងផ្ទះ-ដីឡូតិ៍ជួលនេះ ឱ្យបានល្អ រហូតដល់បញ្ចប់នៃកិច្ចសន្យាជួល។ ករណីផ្ទះនិងសម្ភារៈផ្សេងៗក្នុងផ្ទះ-ដីឡូតិ៍ជួលនេះខូចខាត ភាគី”ខ”ត្រូវតែជួសជុលកែលម្អសងវិញ។ ម្យ៉ាងទៀត បើភាគី”ខ”មានបំណងជួសជុល កែលម្អផ្ទះនេះ លុះត្រាតែមានការយល់ព្រមពីភាគី”ក”ជាមុនសិន ទើបភាគី”ខ”អាចជួសជុលបាន។
ប្រការ៩-   ភាគី”ខ” ត្រូវបង់ចំណាយលើការប្រើប្រាស់ទឹក ភ្លើង និងអនាម័យ ដោយខ្លួនឯង អំឡុងពេលស្នាក់នៅ។
ប្រការ១០- បើភាគី”ខ”យកផ្ទះ-ដីឡូតិ៍ជួលនេះ ទៅប្រកបអាជីវកម្មផ្សេងៗ ភាគី”ខ”ត្រូវទទួលបន្ទុកបង់ពន្ធអាករដែលពាក់ព័ន្ធនឹងអាជីវកម្មរបស់ខ្លួន។ ចំណែកភាគី”ក”មិនទទួលខុសត្រូវឡើយ។
ប្រការ១១- នៅមុនពេលបញ្ចប់កិច្ចសន្យាជួល បើភាគីទាំងពីរមានបំណងបញ្ឈប់ការជួល ឬក៏ជួលបន្ត ភាគីទាំងពីរត្រូវជូនដំណឹងឱ្យគ្នាទៅវិញទៅមករយៈពេល ០១ (មួយ) ខែមុន។ តែបើភាគី”ខ”មិនចង់ជួលបន្តទេ ក្រោយពីរយៈពេល............................ថ្ងៃ នៃថ្ងៃបញ្ចប់កិច្ចសន្យាជួល ភាគី”ខ”ត្រូវតែយកសម្ភារៈរបស់ខ្លួនចេញឱ្យអស់ ដោយគ្មានលក្ខខណ្ឌអ្វីទាំងអស់។
ប្រការ១២- ករណីមានការលំបាកឬមិនចុះសម្រុងគ្នាលើបញ្ហាអ្វីមួយ ដែលមិនមានចែងក្នុងកិច្ចសន្យា ភាគីទាំងពីរត្រូវដោះស្រាយគ្នា ដោយឈរលើការគោរពនិងយោគយល់គ្នាទៅវិញទៅមក ឬឈរលើមូលដ្ឋានច្បាប់។
ប្រការ១៣-    ភាគីទាំងពីត្រូវគោរពកិច្ចសន្យានេះឱ្យបានល្អ ក្នុងករណីភាគីណាមួយរំលោភលើកិច្ចសន្យានេះ ភាគីនោះត្រូវទទួលខុសត្រូវចំពោះមុខច្បាប់ជាធរមាន។
               ក្រែងពុំប្រាកដ យើងខ្ញុំទាំងពីរភាគី សូមផ្តិតមេដៃស្ដាំទុកជាភស្តុតាង។
កិច្ចសន្យានេះត្រូវបានធ្វើឡើងជា ០៣ (បី) ច្បាប់ មានតម្លៃស្មើគ្នា គឺ មួយច្បាប់ប្រគល់ដល់ភាគី”ក” មួយច្បាប់ប្រគល់ដល់ភាគី”ខ” និងមួយច្បាប់ទៀតតម្កល់ទុកនៅសាលាសង្កាត់។​
ធ្វើនៅរាជធានីភ្នំពេញ, ថ្ងៃទី.............ខែ..............ឆ្នាំ....................
   ស្នាមមេដៃស្តាំភាគី”ខ”       សាក្សីទី១                         សាក្សីទី២                ស្នាមមេដៃស្តាំភាគី”ក”



     ...........................       ............................           ............................           ............................

លេខ......................ល.ប.
បានឃើញនិងបញ្ជាក់ថា
លោក............................និងលោកស្រី............................
........................................................
ពិតជាបានផ្តិតមេដៃស្តាំនៅចំពោះមុខយើងប្រាកដមែន។
រាជធានីភ្នំពេញ, ថ្ងៃទី........ខែ...........ឆ្នាំ.............

ចៅសង្កាត់.................

Meditating in daily life

“Sit in meditation for 20 minutes every day — unless you’re too busy. Then you should sit for an hour.”
— Zen proverb

For best results, Buddhist teachers advise us to meditate regularly. Most of us already have busy schedules, so what strategies can we use to integrate daily meditation into our lives?

Integrating meditation into daily life

After trying the meditation on the 16th Karmapa in a Diamond Way Buddhist center, what next? If you like the general feeling of this main meditation and the people in the center, it means that probably Diamond Way meditation methods suit you. All of our centers offer a meditation on the 16th Karmapa at least once a week. And we can also use these methods at other times.

It makes sense to take refuge first thing in the morning – to open up to the goal of enlightenment, to the teachings that bring us there, our friends on the way, and our chosen teacher. Turning our mind towards lasting values, and strengthening the wish to be useful to others, sets an excellent frame for the day.

Having taken refuge, we can use brief moments throughout the day, when the boss has gone out or the children are sleeping, for informal meditation sessions. Performing a shortened version of the meditations on the teacher that we have already learned and practiced formally is a great way to step off the treadmill of our ordinary attitude.

And of course, including a formal meditation session at the beginning or end of each day (or whenever possible) ensures that we are growing not only older, but also wiser.


First of all, try to see everybody and everything on the highest possible level. Meditate when possible, even if only for a few minutes. Don’t judge your meditations, and enjoy the aware space behind and between the experiences. It is your buddha essence and the source of the highest, timeless bliss.
— Lama Ole Nydahl, interview published in Buddhism Today, Issue 20

Can I just meditate at home?

After learning a meditation by getting the explanations and meditating it through with someone in the center, you can practice it home or anywhere, not only in a Buddhist center.

Most Diamond Way practitioners combine both — the comfort of meditating at home and the support of meditating in the Buddhist center with people doing the same meditations. In the Buddhist center, someone is always available to answer questions we might have about our meditation practice. This is especially useful if we decide that we want to take Diamond Way Buddhism as our path and start the Foundational Practices.

Being around the sangha (Buddhist practitioners) is a great way to strengthen friendships as well as our practice. Rich human exchange with friends who are traveling in the same way as us is a real gift and gives a helpful mirror to our own development.
Meditation courses

Meditation courses offer the chance to practice more intensively or to learn new things. In Tibet, the Karmapas and other Kagyu masters would often travel from one place to another with hundreds of their students, meditating with them and giving teachings as they went. Traveling to meditation courses, near and far, whether small events with a handful of friends or large international courses of several thousand people, is very common among Diamond Way Buddhists. It always brings an enriching exchange with the teacher and fellow practitioners.

Among many other possibilities, the annual Summer Course in the Europe Center always has a full program of meditation and teachings or empowerments by high lamas.
Meditation retreats

Apart from the many Diamond Way Buddhist centers in cities, there are also many beautiful retreat centers, usually in areas more remote from the unceasing buzz of the busy world. Short retreats are commonly used as an intensive period of meditation to push our daily practice forward. Longer retreats should only be undertaken after consulting one’s trusted lama.

Different retreat centers offer different conditions: some are in the remote countryside and others are close to towns; some can accommodate closed individual retreats and in others, the retreatants all take part in the daily life of running the center. In the choice of retreat centers, as in many things, the best way is to ask the advice of one’s experienced friends in the Buddhist center.

Being a Buddhist

Buddhists generally describe themselves as happy people. But becoming Buddhist doesn’t magically change the world around us to fit our needs. So what is it that changes?

To be a Buddhist, we don’t need to wear any special clothing, change our eating habits, or give up material possessions or social life. It’s as simple as changing our perception — not taking the obstacles that come our way so seriously, and seeing everything around us as interesting and full of potential. Simple to say but not always easy to do.

By understanding the teachings and using tools like meditation, as Buddhists, we gradually alter our view of whatever is happening in life. It’s not about putting on rose-tinted glasses but rather removing veils that prevent us from seeing how things really are.

The Buddha’s teachings are a great treasury of helpful advice and each tradition emphasizes different aspects of Buddhism. When it comes to living the teachings, monks, nuns, and laypeople have quite different lifestyles. What can we say here about Diamond Way Buddhists?

Diamond Way Buddhists are laypeople, often with families and regular jobs, who incorporate Buddhist methods into their daily lives.

What makes you a Buddhist?

In order to be able to become Buddhist, we need to take responsibility for creating our own lives, with the confidence that cause and effect, or karma, really functions. Through our thoughts and judgments, we create habits and attitudes that either limit or free us. Through experience, we see that we create today the causes of our situations tomorrow.

If we want to take this responsibility and decide to use this chance to reach the state of a Buddha, what do we need?

We need values that we can trust. Mind is the only thing that doesn’t change. It wasn’t born and cannot die. It is always and everywhere like space. Enlightenment, or Buddhahood, is a fully developed state of mind and is the goal of Buddhism. As Buddhists, we make a connection with this state – we open up to it – and this we call taking refuge. We also take refuge in the teachings (Dharma) that bring us to the goal, in our friends on the way (Sangha), and in our teacher (Lama).

From the state of complete joy and accomplishment of enlightenment, we can do the most to benefit others. So Buddhists also strengthen their determination to pursue this goal, so that we can share it with others. And to use whatever strength and insight we get on the way for the benefit of all. This noble aspiration is known as the Bodhisattva Promise.

How do we become enlightened?

Practicing meditation, we get used to being in a state with less disturbing emotions and more joy and clarity. Then we try to bring the perspective experienced in meditation into daily life. If a difficult situation comes up, can we see it from a bigger perspective with less drama? Can we see the potential even in that person who’s triggering our emotions today?

It is really important to start the day by remembering compassion. It doesn’t have to take long, but just for a moment be aware of how many beings there are and really wish that everybody becomes free from suffering. It makes a big difference if you wish that whatever you do will benefit them somehow.
– Hannah Nydahl, interview in Buddhism Today

Our meditation practice is like a laboratory; we work on ourselves in a closed environment. Then we check our views and reactions in daily life — stuck in traffic, negotiating at work, or trying our best with our partners, co-workers, or children. The proof of spiritual development is being better able to handle real-life situations with grace, skill, and humor.

If this sounds reasonable and like something one can use, then it’s natural to ask where to begin.

Where to start?

The easiest way in the West is to find a Buddhist center near you, where you can get an introduction to Buddhism and learn meditation. There are usually books, magazines, and recorded lectures available to check out. If you like the people and meditations in the Buddhist center, then it makes sense to visit a lecture by a Buddhist master like Lama Ole Nydahl or Karmapa when they teach in your city or country.

What is Buddhism

The goal of Buddhism is a state of lasting, unconditional happiness known as enlightenment.

To bring us to this state, Buddhism points us to lasting values in this impermanent world and gives us valuable information about how things really are. Through understanding the law of cause and effect, using practical tools like meditation to gain insight and develop compassion and wisdom, we — all of us — can tap into our potential to realize the ultimate goal of enlightenment.
“From a Buddhist perspective happiness and joy do not depend on outer conditions, which change constantly, but on the experiencer of all phenomena — mind itself.”
Lama Ole Nydahl, Buddha and Love
Lasting values in an impermanent world

If we really pay attention, we can see that everything in the outside world is changing. Quickly like a candle flame or slowly like a mountain, even the most “solid” things change. They have no truly permanent essence.

Our inner world of thoughts and feelings is in the same state of constant change. The more we realize how everything is impermanent and dependent on many conditions, the healthier a perspective we can keep on our lives, our relationships, possessions, and values — focusing on what truly matters.

If everything comes and goes, is there anything that stays? According to Buddhism, the only thing that is always present is the awareness in which all these experiences and phenomena appear. This awareness is not only timeless but also inherently joyful.

To recognize this timeless awareness here and now means to become enlightened, and it is the ultimate goal of Buddhism.Group meditation in the Berlin Buddhist center
Karma: What goes around, comes around

Buddhism inspires us to take responsibility for our own lives, without moralizing, by understanding cause and effect (karma). Just like gravity, the law of karma functions, everywhere and all the time.

Buddha explained in great detail how we shape our future through our thoughts, words, and actions. What we do now accumulates good or bad impressions in our minds. Knowing this gives us great freedom and puts us back in control of our lives. Karma is not fate. We can choose not to do harmful actions, and thus avoid creating the causes of future suffering. To sow the seeds for good results, we engage in positive actions.

Through Buddhist meditation, we can also remove the negative impressions already accumulated in our minds from former actions. Once we see how much suffering comes from simply not understanding cause and effect, we naturally develop compassion for others. Stupas are physical symbols of enlightenment, our mind’s natural potential

Compassion and wisdom

In Buddhism, compassion and wisdom go together. By practicing meditation regularly, we get more space in our minds and distance from difficult thoughts and feelings. This allows us to see that everyone has the same basic problems as us, and we strengthen our compassionate wish to try to do something to help others.

When we act with compassion, focusing on others rather than ourselves, we get better feedback from the world. The disturbing emotions that we all have, like anger, pride, attachment, and jealousy, loosen their grip. Where there is space that we don’t instantly fill with our own concerns anymore, wisdom has a chance to appear spontaneously.

Thus, wisdom and compassion grow and support each other on the path.
Enlightenment

The Buddha was special because he was the first person to attain full enlightenment in recorded history. But there is no essential difference between the Buddha and us. We all have a mind, and we can all attain liberation and enlightenment by working with our minds.
Our bodies, thoughts, and feelings are constantly changing. Buddhism views them as “empty” — empty of any lasting essence, meaning that they are no basis for a real, separate ego or self. The state of liberation comes when we not only understand this intellectually but experience it in a deep, lasting way. With no solid ego, we stop taking things personally. We gain an enormous space for joyful development, without the need to react to every negative emotion that comes by.

Enlightenment is the ultimate goal in Buddhism. All positive qualities — especially joy, fearlessness, and compassion — are now fully perfected. Here, our awareness is all-encompassing, and not limited in any way. With no confusion or disturbance in our minds, we benefit others spontaneously and effortlessly.

If you’re interested in getting to know more about Buddhism, you can visit a Buddhist center near you, or continue reading about what it means to be a Buddhist.

Buddha’s teachings

In his 45-year teaching career, the Buddha gave teachings to a wide variety of people. Those who came to him fell into three main groups — as people also do today. Buddha gave them different teachings, which can be classified into different types of Buddhism.
Theravada (The School of the Elders)

The Theravada provides teachings about cause and effect (karma), as well as pacifying meditations to create distance from difficult thoughts and feelings. Following these teachings – also described as the Small Way (Sanskrit: Hinayana) – the understanding arises that thoughts and feelings are not personal. This gives us the opportunity to act in a beneficial way and accumulates positive karma.

The teachings spread mainly through countries in South-East Asia, including Sri Lanka, Thailand, Cambodia, and Burma. Today, the School of the Elders (Sanskrit: Theravada), is the closest example of this type of Buddhism. Their goal is liberation from all disturbances.
Mahayana (Great Way)

Mahayana's teachings attract people whose primary motivation in life is to be useful to others, also known as the Bodhisattva Attitude. The teachings and meditations of a Great Way aim to gradually increase compassion and wisdom. Supporting development in this way is the wisdom that the world is like a dream. Therefore, it can be changed through our thoughts, words, and actions. These Buddhist teachings spread chiefly through northern Asia – into Japan, Vietnam, China, Tibet, and Korea. For this reason, the Great Way (Sanskrit: Mahayana) schools are also known as Northern Buddhist schools. Their goal is to become not just liberated but fully enlightened for the benefit of all. The Mahayana includes the Theravada teachings.
Vajrayana (Diamond Way)

Buddha’s teachings described as the Diamond Way (Sanskrit: Vajrayana) are about the mind itself. These direct teachings that Buddha gave are for those who have a special kind of confidence. They understand that they can only perceive perfection outside because they have the same innate perfection inside. In Vajrayana, the Buddha is not considered a person; rather he is a mirror to our own mind. The teachings point out the mind’s perfect qualities directly. They are often known as Buddhist Tantra. When Buddhism was destroyed in its native land, these teachings survived mainly in Tibet. The Vajrayana also includes the Theravada and Mahayana teachings.

The life of the Buddha

 

He founded a religion that has lasted two and a half millennia, but just who was Buddha?

He founded a religion that has lasted two and a half millennia, but just who was Buddha?
The life story of the Buddha begins in Lumbini, near the border of Nepal and India, about 2,600 years ago, where the man Siddharta Gautama was born.

Although born a prince, he realized that conditioned experiences could not provide lasting happiness or protection from suffering. After a long spiritual search, he went into deep meditation, where he realized the nature of the mind. He achieved the state of unconditional and lasting happiness: the state of enlightenment, of Buddhahood. This state of mind is free from disturbing emotions and expresses itself through fearlessness, joy, and active compassion. For the rest of his life, the Buddha taught anyone who asked how they could reach the same state.

“I teach because you and all beings want to have happiness and want to avoid suffering. I teach the way things are.”
– The Buddha

Buddha’s early life

Greco-buddhist representation of Buddha Shakyamuni from the ancient region of Gandhara, eastern Afghanistan. Greek artists were most probably the authors of these early representations of the Buddha.
Greco-buddhist representation of Buddha Shakyamuni from the ancient region of Gandhara, eastern Afghanistan. Greek artists were most probably the authors of these early representations of the Buddha.

India at the time of the Buddha was very spiritually open. Every major philosophical view was present in society, and people expected spirituality to influence their daily lives in positive ways.

At this time of great potential, Siddhartha Gautama, the future Buddha, was born into a royal family in what is now Nepal, close to the border with India. Growing up, the Buddha was exceptionally intelligent and compassionate. Tall, strong, and handsome, the Buddha belonged to the Warrior caste. It was predicted that he would become either a great king or spiritual leader. Since his parents wanted a powerful ruler for their kingdom, they tried to prevent Siddharta from seeing the unsatisfactory nature of the world. They surrounded him with every kind of pleasure. He was given five hundred attractive ladies and every opportunity for sports and excitement. He completely mastered the important combat training, even winning his wife, Yasodhara, in an archery contest.

Suddenly, at age 29, he was confronted with impermanence and suffering. On a rare outing from his luxurious palace, he saw someone desperately sick. The next day, he saw a decrepit old man, and finally a dead person. He was very upset to realize that old age, sickness and death would come to everyone he loved. Siddharta had no refuge to offer them.

The next morning the prince walked past a meditator who sat in deep absorption. When their eyes met and their minds linked, Siddhartha stopped, mesmerized. In a flash, he realized that the perfection he had been seeking outside must be within mind itself. Meeting that man gave the future Buddha a first and enticing taste of mind, a true and lasting refuge, which he knew he had to experience himself for the good of all.

Buddha’s enlightenment

A painting showing the Bodhi tree under which Siddhartha Gautama, the spiritual teacher later known as Buddha, is said to have attained enlightenment
A painting showing the Bodhi tree under which Siddhartha Gautama is said to have attained enlightenment and become the Buddha

The Buddha decided he had to leave his royal responsibilities and his family in order to realize full enlightenment. He left the palace secretly and set off alone into the forest. Over the next six years, he met many talented meditation teachers and mastered their techniques. Always he found that they showed him mind’s potential but not mind itself. Finally, at a place called Bodhgaya, the future Buddha decided to remain in meditation until he knew the mind’s true nature and could benefit all beings. After spending six days and nights cutting through mind’s most subtle obstacles, he reached enlightenment on the full moon morning of May, a week before he turned thirty-five.

At the moment of full realization, all veils of mixed feelings and stiff ideas dissolved and Buddha experienced the all-encompassing here and now. All separation in time and space disappeared. Past, present, and future, near and far, melted into one radiant state of intuitive bliss. He became timeless, all-pervading awareness. Through every cell in his body, he knew and was everything. He became Buddha, the Awakened One.

After his enlightenment, Buddha traveled on foot throughout northern India. He taught constantly for forty-five years. People of all castes and professions, from kings to courtesans, were drawn to him. He answered their questions, always pointing towards that which is ultimately real.

Throughout his life, Buddha encouraged his students to question his teachings and confirm them through their own experiences. This non-dogmatic attitude still characterizes Buddhism today.

“I can die happily. I have not kept a single teaching hidden in a closed hand. Everything that is useful for you, I have already given. Be your own guiding light.”
– The Buddha, while leaving his body at the age of eighty

CSS Backgrounds

 The CSS background properties are used to add background effects for elements.


In these chapters, you will learn about the following CSS background properties:

  • background-color
  • background-image
  • background-repeat
  • background-attachment
  • background-position
  • background (shorthand property)

CSS background-color

The background-color property specifies the background color of an element.

Example

The background color of a page is set like this:

body {
  background-color: lightblue;
}
Try it Yourself »

With CSS, a color is most often specified by:

  • a valid color name - like "red"
  • a HEX value - like "#ff0000"
  • an RGB value - like "rgb(255,0,0)"



Other Elements

You can set the background color for any HTML elements:

Example

Here, the <h1>, <p>, and <div> elements will have different background colors: 

h1 {
  background-color: green;
}

div {
  background-color: lightblue;
}

{
  background-color: yellow;
}
Try it Yourself »

Opacity / Transparency

The opacity property specifies the opacity/transparency of an element. It can take a value from 0.0 - 1.0. The lower value, the more transparent:

opacity 1

opacity 0.6

opacity 0.3

opacity 0.1

Example

div {
  background-color: green;
  opacity: 0.3;
}
Try it Yourself »

Note: When using the opacity property to add transparency to the background of an element, all of its child elements inherit the same transparency. This can make the text inside a fully transparent element hard to read.


Transparency using RGBA

If you do not want to apply opacity to child elements, like in our example above, use RGBA color values. The following example sets the opacity for the background color and not the text:

100% opacity

60% opacity

30% opacity

10% opacity

You learned from our CSS Colors Chapter, that you can use RGB as a color value. In addition to RGB, you can use an RGB color value with an alpha channel (RGBA) - which specifies the opacity for a color.

An RGBA color value is specified with: rgba(red, green, blue, alpha). The alpha parameter is a number between 0.0 (fully transparent) and 1.0 (fully opaque).


Example

div {
  background: rgba(0, 128, 0, 0.3) /* Green background with 30% opacity */
}