"With the development of insight, you will be able to stop your anger from happening...”

The teachings of Ajahn Suchart.

"With the development of insight, you will be able to stop your anger from happening...”

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Question:  Currently, I’m alternating between ānāpānasati to develop samādhi and investigation on the body based on the 32 parts and the 4 elements. I see that both methods benefit each other and work well together. Should I continue on this way or would it be better to meditate for a long time only on ānāpānasati to develop consistent and strong level of stillness first?

Than Ajahn:  Practising ānāpānasati is probably the best way because you have to first develop a strong samādhi before you can go to the level of investigation or insight. You need a strong samādhi in order to have the strength to continuously contemplate or investigate on the true nature of things. At the same time, you also need the strength of mind to be able to resist your defilement when it comes up. If you don’t have strong enough samādhi, when your defilement comes up, you might not be able to stop it.

So, if you don’t have a strong base of samādhi yet, I recommend that you should concentrate more on developing samādhi to make your mind calm to the point where you can always stop your mind any time you want—any time when your defilement comes up, you can stop it right away; any time when you get angry, you can stop it right away. Then, you can go to the next level, the level of wisdom or insight. 

You need to develop insight because you need to get rid of your anger. With samādhi, you can stop it after it comes up but you still cannot stop it from happening. With the development of insight, you will be able to stop your anger from happening because your wisdom will tell you the cause of your anger—the cause of your anger is your desire or your craving. When you desire for things and you can’t get them, you become angry. But if you can stop your desire or craving for things, then you will not get angry because there is no reason for you to get angry.

So, this is what you need to do: first is to develop a strong base of samādhi—be proficient in entering samādhi, be able to enter calm any time you want, be able to stop your defilement any time you want; next, once you know how to stop your defilements, you want to go to the root cause of the defilements so that you can eliminate them completely. You can eliminate defilements completely only when you’ve developed wisdom or insight to see everything as it is—to see everything as impermanent, as hurtful, as no self, as not under your control. 

Everything is part of nature. Everything is part of natural process and you cannot control nature. Nature comes and goes. Like the rain and the sun: the rain comes and goes; the sun comes and goes. You cannot tell the sun or the rain when to come or when not to come. It’s the same thing with people and things. 

Sometimes you cannot stop them from doing something. 

Sometimes you cannot tell them to do something. So, the nature and the people or things are same. You should see that everything is aniccaṁ, dukkhaṁ, anattā. If you can see everything as aniccaṁ, dukkhaṁ, anatta—as the three characteristics—then you will not have any desire to manage it, to control it or to expect anything from it. 

“Dhamma in English, Nov 26, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

19 November 2023

Question:  What is the guideline for right livelihood other than avoid taking lives of others and avoid trading weapons?

Than Ajahn:  Well, any kinds of occupations that contribute to the harm or suffering of other human beings or animals should be avoided: this is the general description of right livelihood. If you sell alcohol, it can cause harm to other people. When that person buys alcohol, he can get harmed by drinking too much. And when he gets drunk, he might drink and drive; he might be involved in an accident; and he might hurt other people. So, you should not sell alcohol or drugs because this will only hurt people, not help them. This is basically the general description of right livelihood: to avoid having occupation that will hurt other people directly or indirectly. 

Question:  Is an actor the right livelihood as the actor can influence the emotions or the thinking of the viewers? 

Than Ajahn:  It’s not a wrong livelihood but it isn’t a recommended livelihood. The recommended livelihood is to be a teacher or a monk—these are recommended because they will bring benefits to people. Other occupations are not recommended. But if those occupations are not harmful to other people, they are still ok.

“Dhamma in English, Jan 23, 2019.”

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“Sometimes the evil and unskilful action is done without knowing that it is bad, thinking that doing so is not demeritorious, such as those who kill animals as their livelihood — killing pigs, chickens, cows, and water buffalos and then selling them. Or fishermen who catch fish to sell, or those in businesses related to killing animals and selling the meat of animals, taking the meat of the slaughtered animals for sale. People in these trades may think that doing so is not demeritorious but is a necessity because it is a means of a livelihood. If we act in this way, we will be reborn as an animal after death.

Demeritorious actions can be done through fear of deprivation, fear of death, or fear of being harmed by others. If we harm others first by killing, we will become demons. 

Demeritorious actions are sometimes motivated by greed; our craving for fame and wealth propels us to seek methods and ways to become famous and rich. We may even cheat, lie, kill, or commit sexual misconduct just for the sake of obtaining whatever we crave for. 

These actions done with greed will lead us to become hungry ghosts. 

Again if the actions are done with hatred, vengefulness, or animosity in return for injury received, then acting in this way, we will fall into hell.”

Question:  Is selling weapons demeritorious?

Tan Ajaan:  It’s not demeritorious, but it does encourage others to commit demerit.

Layman (M):  What about selling animal traps?

Tan Ajaan:  Yes, all of that is not right livelihood. It is best not to do it. We are Buddhists and it is not proper for us to encourage others to commit demerit or do bad kamma. They may turn on us. After selling weapons to them, they may be dissatisfied with them and return to shoot us down in anger.

Layman (M):  What about knives and tools sold in the shop?

Tan Ajaan:  If the items are not used to kill others, then there is no problem. But if they were used to kill, we can’t really help or prevent it because to kill a person, even a rock could do the job.

Layman (M):  Is selling animals like cows demeritorious?

Tan Ajaan:  Not demeritorious, but only wrong livelihood. That’s all. For it to be demeritorious, there has to be killing of animals, stealing, sexual misconduct, and lying or cheating. These are called demeritorious actions.

Layman (M):  Is selling animal meat such as beef, chicken, or fish demeritorious?

Tan Ajaan:  If it is not killed by us, then it is not wrong. 

But if we instruct someone to kill, then it is. For instance, suppose we give an order to the stall selling chickens that we want three live chickens slaughtered tomorrow since we sell rice with chicken. Placing an order in advance for the chickens is a demerit. 

However, if instead we choose to go to the market and buy meat that is already slaughtered, it is not a demerit. 

Demerit arises from instructing others to kill or doing it ourselves.

Layman (M):  Doesn’t this show that it is improper to sell weapons, tools, beef, and other meats in the shop?

Tan Ajaan:  Some items are not weapons meant for killing people, and those can be sold. If they can be used to bring benefits, then you can sell them. 

“Dhamma for the Asking, Jun 30, 2013.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Mangala Sutta: Imperturbability When Encountering the Eight Worldly Dhammas By Ven Aggacitta

Mangala Sutta: Imperturbability When Encountering the Eight Worldly Dhammas
By Ven Aggacitta

 

We've been talking on the Mangala Sutta for a few months now and today we have come to the second-last verse of this sutta. If a person meets with any of the Eight Worldly Dhammas and his mind remains unperturbed, unsorrowful, untainted and peaceful, then that is a high blessing. 

What are the Eight Worldly Dhammas? 

They are: 

Gain and Loss 

Fame and Infamy 

Condemnation and Praise 

Happiness and Sorrow

How are they worldly Dhammas? 

They are worldly because everyone will meet with them - whether you are a monk or a layman, whether you are rich or poor. 

If a person has trained his mind to a level of achievement whereby he can maintain equanimity of mind in the face of these worldly Dhammas, it is a high blessing. 

Acquiring of things through the generosity of people who want to make merits is a form of gain for a monk — one of the eight worldly Dhammas. 

People believe that if you give dana to a monk your returns will be manifold. Some may even hope to strike it rich in gambling. It is because of this belief that people give freely to monks. Consequently there are those who take advantage of this and, dressed as monks (whether or not they are genuine), they stand in market places and offer amulets and good luck charms in return for money from people who give indiscriminately. Every Sunday the monastics of SBS also go to the market places in and around Taiping in order to educate people on the correct way of pindacara. Our kappiyas (lay attendants) accompany us to advise people to offer food instead of money. 

The Buddha’s experience 

On our pindacara, we receive much more than we need. We do not take all these things up to SBS. We take whatever we need and the remainder will be donated to those who are lacking in such things. As all of you know, the Buddha is a very highly attained person, respected by humans and devas. If the Buddha were to be around today, he would also find it difficult, as he would receive so much that he wouldn't know what to do with all that he is given. 

However, there were times when the Buddha encountered the experience of not getting what he needed, which can be considered a form of loss, which is the opposite of gain. 

Once during vassa, he was near a place called Veranja where there was famine because of a drought. On their alms rounds, they did not get anything nutritious to eat. 

They got only meal meant for horses. Since monks were not allowed to cook, they just ground up the meal and mixed it with ghee. That was their diet for three months. 

Ven Moggallana asked the Buddha's permission to use his psychic power to go into the ground to get oja, a form of nutriment. The Buddha refused, saying that if they meet with such circumstances they should exercise forbearance. 

Most times the Buddha was never short of requisites, but even when he did meet with adverse circumstances, he was not perturbed. 

Others’ experiences 

There was an incident in Myanmar regarding a forest monk by the name of Pongyi U Thila. He practised metta meditation and walked from village to village on his alms rounds. In Myanmar at that time, many monks did not meditate, but preferred to study and perform rites and rituals for lay people. Being jealous of this meditating monk, they warned their supporters not to give food to this forest monk or else they would be fined. Consequently, Pongyi U Thila could not get any food to eat. He went to a farm, sat beside a stream and drank the water. On seeing this, the farm owner's wife was afraid that if she allowed the monk to die of hunger, she would surely go to hell. So she risked being fined and gave food to the monk. On seeing this, the neighbours also followed suit and soon the monk's bowl was overflowing. 

Thus, loss and gain are two of the eight worldly Dhammas that can happen to anyone. 

Pongyi U Thila, when he was faced with this, remained unperturbed. Nor did he blame anyone. 

The moral of this story is that Pongyi U Thila was not affected by gain and loss or fame and infamy. 

There is another story of a Zen monk staying alone in a temple near a village in Japan. 

The daughter of a shopkeeper in the village although unmarried, became pregnant. 

When pressured by her parents to identify the father of the unborn child, she named the monk living alone in the temple. When accused by the girl's parents, he neither admitted nor denied the accusation, but just answered, "Is that so?" As a result, his reputation was tarnished and he lost most of his supporters. 

Later, after the baby was born, the grandparents brought the baby to him and said, “This is your baby. Take care of him.” 

Unruffled, the Zen monk said, "Is that so?" and accepted the baby and looked after it. After some time, the mother of the child could no longer bear the injustice and confessed to her parents that the baby's real father was not the monk, but the village fishmonger's son. 

Quickly, the girl's parents went up to the monk, apologised profusely and asked for the baby back. The monk said, "Is that so?" and calmly handed the baby back to them. If this were to happen to you, can you be like the monk? 

Equanimity in the face of the worldly Dhammas 

Thus if you can train your mind to such a level that even when you meet with these worldly Dhammas, you can preserve your equanimity, then that is a high blessing. 

Whether you meet with favourable or adverse conditions, you can maintain your equanimity if you meditate and learn to watch your mind. 

So in TIMS, a meditation society, you meditate and should learn to watch your mind so that when you meet with the eight worldly Dhammas, you can note your mind and remain calm. 

I hope all of you can have the wisdom to attain this blessing.

Sadhu ...... 

Sadhu ....... 

Sadhu ........

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

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The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

31 May 2024

Question:  I can only sit half lotus for about 30 minutes before my ankle becomes painful. I cannot sit in full lotus yet. If I just crossed my legs and sat normally, then there was no pain. Is it critical to sit half or full lotus to achieve the best result in meditation?

Than Ajahn:  If you are at the professional level, then the half lotus or full lotus will be a more suitable position. If you’re just starting, you don’t have to worry too much about the posture, you’ll have to worry more about your mindfulness. Your mindfulness is more important than your sitting posture. So, if you could not sit half lotus or full lotus yet, then just sit in any way you can and try to be mindful of your breath or mindful of your mantra—this can make your mind becomes peaceful and calm. Later on, if you want to sit for a long period of time, then the half lotus or full lotus position will be more comfortable. If you are not used to it at first, you might find that the lotus position is not comfortable because your muscles are not used to sit in such position. But if you keep trying and keep doing it, after a while, your muscles will soften and eventually, you won’t feel uncomfortable sitting in lotus position.

“Dhamma in English, Mar 25, 2019.”

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Question:  Because of my condition of sclerosis, problem with the spine, I have difficulty sitting in the half lotus position. I want to know Ajahn’s advice if it is absolutely necessary to sit in half lotus position in order to meditate?

Than Ajahn:  Not necessarily. Sit in whichever position you can. But the half lotus position is the most ideal position for long term practitioners because it’s the most balanced position for the body. You can sit for a long time in that position. For beginners who don’t practice all the time or people who have physical limitation, they just have to sit in any position that is suitable for them. The more important thing is not the body position but mindfulness. So, it’s better to concentrate on your mindfulness than on your body. 

Don’t try to fix your body. Try to fix your mindfulness.

Question:  Regarding the position of the hands, how should I place them?

Than Ajahn:  Right hand on top of left hand. This is optional. If you don’t want to do it, it’s ok. You can sit like this or like this. It’s just a matter of leaving the body alone. That’s all.

“Dhamma in English, Jan 30, 2018.”

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Upāsikā:  When Western people practice, including myself, we push ourselves very hard, then we get stress and dishearten. Like when we try to sit in a full lotus position and when we can’t do it, we feel bad.

Than Ajahn:  It’s all defilement. The defilement will try to make you giving up the practice by misleading you to think that you have the ability to do the maximum. When you try to do the maximum, and when you can’t do it, then you’d say, ‘Hell! I’d better not do it.’ This is defilement.

Everyone has ego and his ego tells him, ‘You can do it! If the Buddha could do it, I can do it.’ He doesn’t look at the status of where he is. Like right now, you are not on the same level as the Buddha. However, you can be there. It just takes more time for you to build it up.

Upāsikā:  There is a place in Burma where some people who have never meditated before, they are forced to sit in full lotus. There are people who hold their hands when they scream. They have to sit for 5 hours.

Than Ajahn:  Usually this is counter-productive. The person will eventually give up because it’s too hard for him. You have to do from the level you can do. Do it as much as you can. And then, try to increase your practice.

It’s like being a child. Before he can run, he has to learn to walk first. Before he can walk, he has to learn to stand first. Before he can stand, he has to learn to crawl first. This is a process he has to go through. But nowadays, simply because you’ve read how to become enlightened, you expect that you’re going do it now and get the result now. You don’t look at your position and your ability whether you can do it or not. 

If you try to do something more than you can do, you’ll be frustrated and you’ll be disappointed. And you’ll eventually give up.

“Dhamma in English, May 9, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English. 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

THE ENLIGHTENMENT, AND THE TEACHING OF THE BUDDHA SONG

●◆● ════ ◆◇◆ ════ ●◆●

The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. 

Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~, 

AND THE TEACHING OF THE BUDDHA SONG

●◆● ════ ◆◇◆ ════ ●◆●

The darkness of ignorance had been dispelled and the light of knowledge had arisen. He had finally realised the truth. He had attained supreme enlightenment. He is the Buddha.  

He said, "Listen friends, I have found the way to overcome old age, sickness and death. Let me teach you, and if you listen, learn and practice as I tell you, very soon you will know for yourselves, that what I say is true.     

All phenomena are dependent on conditions, cause and effect. 

Ignorance is the root of all evil and the cause of all suffering. When it is replaced with wisdom, one realises Nirvana. 

Avoid all extremes, practice the middle path. The noble eight fold path, which consists of perfect understanding, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, perfect concentration. 

Do no evil, do only good, train your mind. The teaching of the Buddha is the path to enlightenment. For the benefit of all, teach the Dharma, which is excellent in the beginning, in the middle and the end."

●◆● ════ ◆◇◆ ════ ●◆●

~Dharmacharya Andrew. J. Williams~

Anamasa - Mnemonic

Anamasa - Mnemonic 

Anamasa is items which bhikkhus are prohibited to touch.  They are such as women and this includes mother, daughter, sister, sleeping woman, dead woman, female animal, a wooden doll...etc

Case details

At one time, a monk touched his mother out of affection. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that I’ve committed an offense entailing suspension?” He informed the Master, and the Master said, 

“There’s no offense entailing suspension, but there’s an offense of wrong conduct.”

At one time, a monk touched his daughter out of affection … his sister out of affection. He became remorseful … “There’s no offense entailing suspension, but there’s an offense of wrong conduct.”

The Vinita Vatthu (mentioned above) contains cases of a bhikkhu who caresses his mother out of filial affection, one who caresses his daughter out of fatherly affection, and one who caresses his sister out of brotherly affection. In each case the penalty is a dukkata.

The Vibhanga does not discuss the issue of bhikkhus who intentionally make active contact with women for purposes other than lust or affection -- e.g., helping a woman who has fallen into a raging river -- but the Commentary does. It introduces the concept of anamasa, things carrying a dukkata penalty when touched; women and clothing belonging to a woman top the list. It then goes into great detail to tell how one should behave when one's mother falls into a raging river. Under no circumstances, it says, should one grab hold of her, although one may extend a rope, a board, etc., in her direction. If she happens to grab hold of her son the bhikkhu, he should not shake her off, but should simply let her hold on as he swims back to shore.

http://www.nku.edu/~kenneyr/Buddhism/lib/modern/bmc/ch5.html

The Vinaya-mukha contains the following passage on items that are anamasa, i.e., not to be touched. As it notes, the basic concept and the list of specific items are not to be found in the Canon (their provenance is the Commentary to Sanghadisesa 2). 

Although the dukkata for touching these things is not canonical, many Communities observe it, and so a wise policy is to know the list. One is prohibited from touching items that are anamasa, i.e., not to be touched—which are classified as follows:

a. Women, their garments, and representations (pictures, statues) of the female form. Female animals would come under this class. Upper and lower garments that they have thrown away—which, for example, could be used as sitting cloths—no longer count as anamasa.

[... dst]

b. Ratana 10 (gemstone) such as gold and silver

c.  Weapons

d.  Equipments to trap or catch animals

e.  Music instruments

f.  Seven types of grains and fruits (in certain circumstances)

The prohibition against touching these anamasa items does not come directly from the Canon. The compilers of the Commentary extrapolated from various passages in the Vinita-vatthu and other passages (of the Canon) and established this custom. Nevertheless, the custom is still appropriate. For example, a bhikkhu abstains from taking life, so if he were to touch weapons or traps it would look unseemly. He abstains from making music, so if he were to touch musical instruments it would look unseemly as well. 

So we can conclude that the items classified as anamasa were probably forbidden to bhikkhus from the very beginning.

https://dhammacitta.org/forum/index.php?topic=2256.20;wap

Therefore, lay people should not bring or give or offer any of these anamasa items to a bhikkhu which may cause him to transgress the vinaya.

The teachings of Ajahn Suchart

The teachings of Ajahn Suchart

1 June 2023

Question from Italy: In the parinibbāna state, are there still relationships with other cittas that had reached that state?

Than Ajahn:  If what you mean parinibbāna as the mind which has reached nibbāna without a body, then the mind usually doesn’t contact other minds except for some unusual circumstances. For example, Ajahn Mun has mentioned that sometimes the Buddhas who had already entered parinibbāna would still contacted him and taught him Dhamma. But this maybe for personal reasons or personal relationships basis. 

Otherwise, those minds that have entered parinibbāna will just remain peaceful and will not be in contact with any other minds.

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Question:  Is it possible for those who have reached parinibbāna to relate to those in the saṁsāric state?

Than Ajahn:  Yes, if the person is capable of contacting other minds like Ajahn Mun. Ajahn Mun had the ability to contact other minds that didn’t have the physical bodies. So yes, the person could do it. 

If in the past (before the mind entered parinibbāna), one had some personal involvement with this other person, then they might have still been able to contact each other and help each other. But this contact is on personal basis. It’s not on general basis. It isn’t the same like having a contact where the mind still has a body, and can be in contact with anybody who wants to come and listen to Dhamma talks.

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Question:  Can we experience other planes of existence during dreams or during meditative absorption state?

Than Ajahn:  Yes, when you are in jhāna, you are in a different realm from the sensual realm. You don’t go to movies. You don’t go shopping. You don’t go on holidays like those people who are in the sensual realm. You go to meditation retreats and enter jhāna. So, you can enter all those 3 realms of existence while you’re still alive.

“Dhamma in English, May 16, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

BIRTH OF THE BUDDHA SONG

 BIRTH OF THE BUDDHA SONG

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After an extraordinary dream, it came to be, the Queen had conceived, and was with child.

All rejoiced in anticipation, of the coming royal birth. Peace and love reigned throughout the nation, heaven and earth.

So the Queen and attendants, began their journey to her childhood home, as was the way in days gone by. 

As they reached the gardens of Lumbini, filled with flowers and singing birds, the moon was shining brightly high in the sky.

Knowing her time was near, she said “I can go on no more, lay me down by the lake, to give birth by the shore”.

All rejoiced in anticipation, as she leaned against a knowing tree, the Prince was born in that moment, painlessly.

Heavenly music filled the air, heavenly flowers rained down upon the earth, rainbows appeared in the sky. Peace was felt throughout the land, the earth stood still with understanding, and nature smiled.

Amazingly the child did stand, took seven steps, with each appeared a lotus flower.

All rejoiced with realisation, this was no ordinary child, as he so boldly proclaimed.

"This is my last birth, I am the foremost in this world, I will lead and guide you. I am the highest, now there is no rebirth for me, I will teach the truth."

It seemed all of nature knew, the child born that day, would be the man to show the way, to set us free.

So let us live with love and patience, and understanding in all relations, and as we reach out to each other, always remember the care of our mother. 

Always remember the love of our mother. We owe our life to our mother. Always respect, love and care for our mother.

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~ Dharmacharya Andrew. J. Williams ~

A KAMMIC PUZZLE by Ven Kumāra

A KAMMIC PUZZLE
by Ven Kumāra

As Buddhists we believe that even in death, a person may be in a state where he can still observe the living. It would therefore be proper for the living to engage in activities that can honour the dearly departed person. Some of the ways of doing this are:

1.  Performing meritorious deeds such as offering dana to monks, taking refuge in the Triple Gem, observing the precepts, speaking and listening to the Dhamma, meditating, and then dedicating the merits to the departed.

2.  Making a physical offering to the departed (he might not be able to actually “eat” this but can obtain the essence of the food).

When the departed person rejoices in the merits shared, wholesome kamma is created which benefits him and all concerned.

A person who decides to be charitable may be faced with the dilemma of where and to whom he should donate. 

When asked this, a Buddhist will naturally say “the Sangha” which is the highest field of merit. 

However, others may disagree. 

Once, King Pasenadi asked the Buddha the same question. In reply, the Buddha said it should be given wherever the heart feels happy and confident of giving, e.g. if a person feels happier donating to an orphan rather than a virtuous monk, so be it. King Pasenadi then asked which recipient is the greatest source of merits. The Buddha replied that this is a different question altogether and said that gifts that are given to the virtuous result in the greatest fruition (and such a virtuous person need not necessarily be a monk).

At an Internet forum, questions were posed relating to two different situations: 

Situation 1

A person firmly believes that a monk is an arahant and makes an offering to him. 

However, in reality, although he appears saintly, this monk is a rogue monk. Is the merit gained through this offering big or small?

Situation 2 

The situation is now reversed – a person donates to a monk without knowing that he is an arahant. So, is the merit gained here greater or lesser?

Let us reflect a little on this. If we look at the above from the notion that kamma is dependent upon intention, then some of us may think that Situation 1 would result in a higher gain of merit, since the intention was to give to an arahant and not just any ordinary monk. A story in the scriptures seems to supports this theory: A blind monk who was an arahant accidentally stepped on and killed insects. 

Other monks denounced him for killing living beings but the Buddha said this monk committed no crime for he did not see and had no intention to kill. So, the intention should be more important than the result, right?

Actually, we should bear in mind that in Situation 1, the intention is not fulfilled as the monk is in reality not an arahant. The giver fails to perform what he intended to do. On the other hand, the giver in Situation 2 fulfils his intention of giving to a monk, who happens to be an arahant, and thereby making his giving great in merits.

In another example, a person shoots to kill A but misses and kills B who was standing nearby instead. 

Once again, the intention was not fulfilled as the intended victim did not die. B was killed by him by accident, just as the blind monk unintentionally killed the insects. However, having done something that is motivated by an intention to kill, an act of akusala (unwholesome) has occurred nonetheless.

In the Vinaya Pitaka, we find a case of a lady, very advanced in pregnancy, who wanted to abort her child. 

A monk gave her some medicine for the purpose. However, the medicine ended up killing the mother instead, while the baby survived. When the matter was reported to the Buddha, he decreed that the monk did not commit a parajika (defeat) offence of killing a human being. A parajika is a serious breach of the Vinaya which results in irreversible expulsion from the Sangha. The monk incurred a thullaccaya (grave offence) nonetheless but falls short of being expelled. This is because, once again, the intention to kill the child was not fulfilled, although an akusala action has still been committed.

Situation 1 can be likened to the simile of squeezing juice from a fruit which looks luscious on the outside but is instead dried up inside. You get a small amount of juice. 

Reverse that and we have something like Situation 2. You have a fruit that looks ordinary but is actually very juicy inside. When squeezed, a full glass of juice is obtained.

For further reflection, a Vinaya commentary points out cases pertaining to matricide and patricide which seems to be an apparent contradiction to what has been said above. A person sees some movement in the bushes and thinking it is an animal, shoots it, then later finds out that he has shot and killed one of his parents instead. Even though it is a case of mistaken identity, the commentary considers this to be a garuka (heavy) kamma, which will without fail result in rebirth in hell in the next life. It argues that he has intended to kill whatever living being that had been behind the bush and has succeeded in doing so. 

Since the living being is actually his parent, it is said to be an act of matricide or patricide.

Though I have no doubt that the act of killing has been fulfilled, I personally have doubts whether this can be rightly classified as matricide or patricide. Nonetheless, this case tells us that a situation of mistaken identity does not absolve the crime.

In conclusion, to judge whether or not a good or bad kammic act is done, the following factors must be scrutinised:

1.  the object

2.  knowledge of that object

3.  intention to do something onto that object

4.  effort to fulfil that intention

5.  success in fulfilling that intention through that effort

I hope this talk will help you to disentangle confusions that you may have about kamma, instead of making you more confused!

Sadhu ....... 

Sadhu ....... 

Sadhu .......

A BRIEF HISTORY OF BUDDHISM Part 3

 A BRIEF HISTORY OF BUDDHISM Part 3 - 

EARLY BUDDHISM/THE 1ST BUDDHIST COUNCIL/THE 2ND BUDDHIST COUNCIL/KING ASOKA’S PROPAGATION

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Early Buddhism:

Early Buddhism remained centred in and around the Ganges valley region, spreading gradually from its ancient heartland. The canonical sources record two councils, where the monastic Sangha established the textual collections based on the Buddha's teachings, as well as settling certain disciplinary problems within the community.

 The 1st Buddhist Council (6th Century BCE):

The first Buddhist council was held just after the Buddha's Parinirvana, and was presided over by one of the Buddha's most senior disciples, Venerable Mahakasyapa, at Rajagṛha (modern day Rajgir) during the 6th century BCE, under the noble support of King Ajathasatru. The objective of the council was to record all of Buddha's teachings into the doctrinal teachings (Sutra's) and the Abhidharma (higher knowledge teachings on Buddhist philosophy and psychology), and to codify the monastic rules of conduct (Vinaya).

 Ananda, one of the Buddha's main disciples, and his younger cousin and long-time attendant, was called upon to recite the Discourses and the Abhidharma of the Buddha, and Upali, another disciple, recited the rules of conduct of the Vinaya. These became the basis of the Tripiṭaka (Three Collections), which was initially preserved in Pali.

 The 2nd Buddhist Council (4th Century BCE):

The second Buddhist council was held at Vaisali following a dispute that had arisen in the Sangha over a relaxation by some monks of various points of discipline. At this second council the original Vinaya texts that had been preserved at the first Council were cited to show that these relaxations went against the recorded teachings of the Buddha.

 King Asoka’s Propagation (261 BCE):

The Mauryan King Asoka (273-232 BCE) converted to Buddhism after his bloody conquest of the territory of Kalinga (modern day Odisha) in Eastern India during the Kalinga War. Regretting the horrors and misery brought about by the conflict, the king magnanimously decided to renounce violence, to replace the misery caused by war with respect and dignity for all humanity.

 He propagated Buddhism by building stupas and pillars, urging, amongst other things, respect for all animal life and enjoined people to follow the Buddha Dharma. Perhaps the finest example of these is the Great Stupa of Sanchi, (near Bhopal, India), which was constructed in the 3rd Century BCE and later enlarged. Its carved gates, called toranas, are considered among the finest examples of Buddhist art in India. He also built roads, hospitals, rest-houses, universities and irrigation systems around the country. He treated his subjects as equals regardless of their religion, politics or caste.

 This period marks the first spread of Buddhism beyond India to other countries. According to the plates and pillars left by Asoka (the edicts of Asoka), emissaries were sent to various countries in order to spread Buddhism, as far south as Sri Lanka and as far west as the Greek Kingdoms, in particular the neighbouring Greco-Bactrian Kingdom, and possibly even farther to the Mediterranean.”

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~ Dharmacharya Andrew. J. Williams~

“Metta means friendliness. Compassion is being empathetic.”

The teachings of Ajahn Suchart

14 September 2023

“Metta means friendliness. Compassion is being empathetic.”

Question:  “Can you talk a little bit about compassion and mettā?”

Than Ajahn:  “Mettā means friendliness – being friendly, being kind, looking at everyone as your friend, not your enemy. Compassion is being empathetic – when you see other people in need, you want to help them getting rid of their suffering. This is called, ‘compassion.’ The way to do these is not by meditating. 

When you meditate, you’re just teaching yourself and reminding yourself that you have to be friendly and compassionate. The actual doing is when you’re meeting people. For example, when you see a beggar, and if you are compassionate, you give him some money. When you see an old person walking on the street and needs some help, you help that person. This is showing your kindness, your friendliness. When you do this, you will feel the result from your compassion and your friendliness. You have to do the action, not just thinking about it. 

When you meditate, you’re just reminding yourself that you have to be friendly and you have to be compassionate. You have to actually do it when you’re meeting people or animals. Like when you see a dog, you don’t kick it. You want to be kind to all beings. When you do the action, then you will get the result. By just thinking about it, you don’t do any action yet. 

However, you need to think ahead of time so that you can be reminded that you have to be kind and friendly. So, when you meet people, you smile at them. You don’t give a stone face. Seeing you smiling, people will feel better. This is giving friendliness or mettā. If you see a person needs something and when you give that person the thing he needs, this is compassion."

Question:  “I do a lot of Dhamma teaching and try to share whatever things I can give. But I always feel that it’s not enough. What should I do?” 

Than Ajahn:  “Not enough for you or not enough for the person you give?”

Question:  “For me and for them.”

Than Ajahn:  “You just have to give more. If you think it’s not enough, then you give more. If you give one thousand baht and you feel it’s not enough, then give ten thousand baht.”

Question:  “The problem is I don’t have the resources.”

Than Ajahn:  “Give all that you can. Then, you will feel good. This is the cause and effect. If you want more, you have to give more. Just imagine when you’re giving one thousand baht and ten thousand baht, how would you feel? It would be different, right? When you give more, you have to give up more. You’ll feel happier because you felt that you’ve done a lot more. This is just basic. 

If you don’t feel you have given enough yet, then give more. Give until you can no longer give. You give to the person that makes you feel good. Sometimes if you give to some persons that you don’t like, you don’t feel that good feeling. In giving to charity, you can choose the kind of charity you want to do give. 

Some people like giving to schools, so they go and give charity to school. Some people like giving to churches or temples, so they go to churches or temples. Some people like to give to hospitals, so they give charity to hospitals. This is a matter of choice. We have different preferences. So, you do the kind of charity that makes you feel good, feel the best."

Dhamma for the Asking, 

Layperson from India, Dec 7, 2017.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teaching of Ajahn Suchart.

 The Teaching of Ajahn Suchart.

Question:  Before I study Buddhism, I thought I was humble and wasn’t arrogant. But the more I study and practice Buddhism, I realized that I am very arrogant and I like to compare myself to others and feel that I am more important than others. What is arrogance in Buddhism and how to deal with it?

Than Ajahn:  Well, according to Buddhism, arrogance is the result of the mind’s delusion, the mind not knowing what itself is. So, it forms an impression of itself as a kind of being that is above other people because when the mind feels that it’s better than other people, it makes the mind feels good, so it wants to be better than other people. But this can be a problem because every being thinks the same way, hence, there will be constant conflicts and constant fights against other beings. This is the harmfulness of being arrogant i.e. you put yourself in trouble. 

But if you think of yourself the other way, then you’ll get yourself out of trouble. If you think yourself as nobody, which is the real nature of the mind, then you’ll get yourself out of trouble. 

You’re the mind. The real nature of the mind is ‘the one who knows’ or ‘the knowing’. But with the delusion in the mind, the mind thinks that it is a supreme being, it’s higher and better than other beings. 

To get to the root of this delusion, you have to meditate. When you meditate, you stop your mind from thinking, from creating this perception of your self. When your mind becomes totally still, when there is no thinking, there is no sense of self within the mind, and then you realize that the sense of self is only self-created, it’s created by the mind, by the thoughts. And this kind of thinking of self will put you in a lot of trouble because you always want to become better than other people and you have to prove it that you’re better than other people or other beings. 

You can get into fights with other people when they do not accept your supremacy because they think they are better than you, yet you think you’re better than them, and then each of you have to prove it by killing each other. 

But if you change your attitude and say, ‘I’m nobody. I’m just a piece of rag that anybody can step upon,’ then you won’t run into any problems with anybody. You can live in peace and happiness. True peace and happiness is when you have no conflict with anybody. As soon as you have a conflict, you’ll never find peace because if you beat (defeat) someone else, then another person will defeat you because everyone wants to be the champ. If you’re the champion, then you have to keep protecting your championship, but in reality, you cannot protect it all the time because eventually, you’re going to get older and older. Look at all the champions. After they become champs for a few years, they have to lose their championships because somebody younger, stronger and better will come and take over their position. 

So, if you don’t want to live a life of conflicts, if you don’t want to live a life of disappointment, then you should live according to who you really are: you are nobody. Live like a ‘nobody.’ Then, you’ll find peace and happiness within yourself. 

“Dhamma in English, Apr 22, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English. 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Sangarava Sutta: DO MONKS BENEFIT OTHERS ? By Ven Aggacitta

 

Sangarava Sutta:  
DO MONKS BENEFIT OTHERS ?
By Ven Aggacitta

Today’s talk is based on Sangarava Sutta (AN 3:61) in which the Buddha answers questions asked by a brahmin, Sangarava. Ven Bhikkhu Bodhi has entitled it “Do Monks Benefit Others?” 

This in effect summarises the gist of the discourse. 

Sangarava started the conversation by saying, “We Brahmins make sacrifices as well as encourage others to do so. We, as well as these others, engage in meritorious practice, i.e. our offerings benefit many people. What of someone who renounces the worldly life and becomes a monk? He tames and calms himself alone and attains nibbana alone, thus benefiting himself only.” 

Is this reasonable? Can a bhikkhu attain nibbana for you? No, he can’t. So, is the brahmin correct? 

Our Lord Buddha replied, “Answer the following question as you see fit. A Tathagata arises in this world, fully enlightened, accomplished in knowledge and conduct, is the unsurpassed leader of people to be tamed, teacher of devas and humans — a Blessed One. He tells people to follow the path by which he has directly known and realised for himself the holy life, and encourages them to do the same. This Teacher reveals the Dhamma and encourages others to follow his practice. They do so in the hundreds of thousands. Does this act benefit one or many people?” 

“Since it is so, then becoming a monk is a meritorious practice, benefiting many people,” Sangarava admitted. 

The Buddha was giving an explanation based on his personal missionary work in propagating the Dhamma so that others can be liberated like him. 

However, there are other benefits that can accrue to those who neither follow the practice as taught by the Buddha nor gain enlightenment. This is related in Culagosinga Sutta (MN 31). 

This sutta relates the story of the Buddha who visited three monks living a meditative life in a monastery. They were Venerables Anuruddha, Nandiya and Kimila. In reply to the Buddha’s enquiries about their life, they answered, “We meditate in harmony and seclusion and after every 5 days we have a discussion throughout the night.” They also told the Buddha how they meditated, which indirectly showed that they had reached certain attainments and were arahants. 

The Buddha was satisfied with them, and as he was leaving the place a yakkha spoke to him, saying, “It’s fortunate to have the Buddha and the 3 monks staying here because it will benefit all the people staying around here.” The Buddha agreed and said that the families of the monks too would benefit if they thought of the monks with faith and a happy state of mind. Moreover, he added, anyone who thought highly of these monks and reflected upon their virtues with faith and confidence would also benefit. Thus the Buddha concluded that the three monks, by meditating in solitude, were practising for the long-term happiness and welfare of gods and men and of the whole world. 

So we can see from this sutta that a meditative monk who stays alone and does not go around preaching is also doing something for the long-term welfare of gods and men. 

Now, to continue with the story of Sangarava, he agreed that going forth is a meritorious practice and does benefit others. Ven Ananda then asked him, “Of these two types of practices, i.e. going forth and making sacrifices as well as encouraging others to do so, which is simpler, appeals to you more, bears richer fruits, brings greater benefits and is less harmful?” 

However, Sangarava evaded the question and merely replied that he honoured the Buddha and Ven Ananda. This question was repeated twice but the answer from Sangarava was the same. 

The Buddha then decided to use another approach and put forward another question to Sangarava. “What might have been the topic of discussion among the king’s courtiers when they sat together in the palace?” 

Sangarava replied, “They discussed the fact that formerly there were fewer monks but more displayed miracles of superhuman powers transcending the human level, as opposed to the situation now where there are more monks but fewer with superhuman powers.” 

The Buddha then said that there are 3 types of miracles: 

The miracle of supernatural powers 

With this, a person can make himself invisible, pass through walls and ramparts, dive in and out of the earth as if it were water, walk on water as if it were earth, travel across the skies like a bird and so on. He exercises mastery over his body as far as the brahma world. This is psychic power, something like what David Copperfield, whom I’m told does transcendental meditation, is reputed to have. 

The miracle of thought reading 

With this, a person can read accurately the thoughts of others. He can hear the voices of devas, spirits or humans. He can pick up a person’s thought vibrations by mentally penetrating the direction of his mental disposition during a state of thought-free meditation. 

The miracle of giving instruction 

With this, a person will tell you to do this and not that, give up this and dwell in the attainment of that and think like this, not that. In other words, this includes teaching the Dhamma, such as meditation and the law of kamma.

The Buddha then asked Sangarava, “Which of these miracles appeals to you as being more sublime?” Sangarava replied that the first two seemed like the nature of a magician and only the person performing them would experience their outcomes and receive the benefits, whereas the miracle of instruction was most excellent and sublime. He added that he would remember the Buddha as one endowed with all three miracles. The Buddha agreed with him. 

Sagarava then asked, “Are you the only one thus endowed? What about others?” To this the Buddha replied that there were many such monks, exceeding hundreds. 

Sangarava then asked where these monks were to which the Buddha replied, “In this very Sangha of monks.” 

Sangarava said, “Excellent. It is just as if one were to set upright what has been overturned, reveal what is hidden, point out the way to those who have gone astray or to light a lamp in the darkness so that those who have eyes can see forms. Now let me take refuge in the Buddha, Dhamma and the Sangha for the rest of my life.” 

Sangarava Sutta

https://www.accesstoinsight.org/tipitaka/an/an03/an03.060.than.html

Culagosinga Sutta

http://www.suttas.com/mn-31-culagosinga-sutta-the-shorter-discourse-in-gosinga.html

Sadhu ....... 

Sadhu ........ 

Sadhu ........

A BRIEF HISTORY OF BUDDHISM Part 2 SIDDHARTHA GAUTAMA/THE BUDDHA

A BRIEF HISTORY OF BUDDHISM 
Part 2  
SIDDHARTHA GAUTAMA/THE BUDDHA

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“Siddhartha Gautama was the historical founder of Buddhism. He was born a Kshatriya warrior prince in Lumbini, Sakya Republic, India (modern day Nepal). The dates of his birth and death are still a point of discussion, but most scholars suggest that the Buddha passed away during the 6th century BCE. 

However, the most common dates given for the Buddha's birth, enlightenment and death are: Birth 624 BCE; Enlightenment 589 BCE, at the age of 35; and Death 544 BCE, at the age of 80.  

 His particular family of Sakya Kshatriya’s may have made claims of belonging to a Brahmin lineage (Sanskrit: Gotra), as indicated by the family name "Gautama" and the epithet "Angirasa". 

19th-century scholars, such as Eitel, connected it to the Brahmin Rishi Gautama. While some Buddhist texts, use the epithet, Angirasa, which refers to the Brahmin Sage Angirasa.

 History records that the Buddha was born as a prince in an ancient kingdom of northern India (original name Siddhartha Gautama born 624 BC Kapilavastu, Sakya Republic, Kosala Kingdom). 

Although as a youth, he was protected by his father in beautiful palaces, as he grew older, the Buddha encountered what we must all face: the inevitable sorrows of life. He saw the loss of all things we hold dear, and the aging, sickness and death that come to every human being. 

Seeing this, he chose to renounce his royal title and leave his palace to become a seeker of truth, searching for the end of human sorrow, searching for freedom in the face of the ceaseless round of birth and death.

 For some years the Buddha practiced as an austere yogi in the forests of India. In time he realised that his extreme asceticism had brought him no more freedom than his previous indulgence in worldly pleasure. 

Instead, he saw that human freedom must come from practising a life of inner and outer balance, and he called this discovery the Middle Path. A path of moderation which transcends the extremes of self-indulgence and self-mortification.

 Having seen this, the Buddha seated himself under a great banyan tree, now known as the Bodhi Tree (Tree of Enlightenment) in Bodh-Gaya, and vowed to find liberation in the face of the forces that bring suffering to humankind. 

He felt himself assailed by these forces - by fear, attachment, greed, hatred, delusion, temptation and doubt. The Buddha sat in the midst of these forces with his heart open and his mind clear until he could see to the depths of human consciousness, until he discovered a place of peace at the centre of them all. 

This was his enlightenment, the discovery of nirvana, the freeing of his heart from entanglement in all the conditions of the world. From then on, he was known as "The Enlightened One", the “Samyaksam Buddha”. The realisation of truth that he touched that night was so profound that his teachings about it have continued to inspire and enlighten people all over the world to this day.

 From the Buddha’s enlightenment, two great powers were awakened in him: transcendent wisdom and universal compassion. Setting in motion the Wheel of the Dhamma (Dharma), the Buddha wandered first to the Deer Park in Benares and gave instructions to the yogis who had practised with him in the forest. 

Together with the Buddha they formed the first Sangha (the supportive and harmonious community of Buddhist practitioners, consisting of ordained monks (bhikkhsu's) and nuns (bhikkhsuni’s), as well as lay males (upasaka’s) and females (upasika’s)). 

According to the scriptures, the order of nuns was established sometime later. Mahapajapati Gotami, the aunt and foster mother of the Buddha, was the first bhikkhuni.

 So to carry on his teachings, the Buddha further developed the ordained Sangha, what is now one of the oldest surviving monastic orders on earth. These monks and nuns, who still number in the hundreds of thousands around the globe, follow the Buddha through a life of renunciation. 

But the teachings he left were not limited to renunciates. 

They can be understood and awakened in the heart of human beings in every circumstance, in every walk of life. The Sangha, together with The Buddha and the Dharma (Dhamma), make up the Three Jewels or the Triple Gem (Buddha, Dharma (Dhamma) and Sangha).

 For the remaining 45 years of his life, the Buddha is said to have travelled in the Gangetic Plain of North-Eastern India, as well as many other regions, to share his Dharma (Dhamma) for the benefit of all. He brought the teachings of wisdom and compassion to all who would listen. 

These teachings, which the Buddha called the Dhamma (Dharma), or the Way, are an invitation to follow the path to enlightenment. They are an invitation to all who hear them to discover their own Buddha-Nature, the freedom and great heart of compassion that is possible for every human being.

 To bring about the awakening of students of all temperaments, the Buddha taught a wonderful variety of spiritual practices. There are foundation practices for the development of loving kindness, generosity and moral integrity, the universal ground of spiritual life. Then there is a vast array of meditation practices to train the mind and open the heart. These practices include awareness of the breath and body, mindfulness of feelings, and thoughts, practices of mantra and devotion, visualisation and contemplative reflection, and practices leading to refined and profoundly expanded states of consciousness.

 The Buddha found patronage in the ruler of Magadha, King Bimbisara. The King accepted Buddhism as his personal religion and way of life, and allowed the establishment of many Buddhist Vihara’s (Monasteries). This eventually led to the renaming of the entire region as Bihar.

 The Buddha attained Parinirvaṇa in the abandoned jungles of Kusinagara. Just before the Buddha died, he reportedly told his followers that, thereafter, the Dharma (Dhamma, Doctrine, Teaching) would be their guide. The early Arhant’s considered The Buddha's words the primary source of Dharma (Dhamma) and Vinaya (rules of conduct and community living), and took great pains to formulate and transmit his teachings accurately. Versions of the Buddhist Canon (accepted scriptures) (the Tripitaka or Three Collections) are preserved in Pali, Sanskrit, Chinese and Tibetan, as well as numerous other languages.”

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~ Dharmacharya Andrew. J. Williams ~

A BRIEF HISTORY OF BUDDHISM Part 1

A BRIEF HISTORY OF BUDDHISM Part 1 

Introduction 

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“The History of Buddhism spans from the 6th century BCE to the present. It arose in the eastern part of Ancient India, in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of the Unsurpassed Supremely Enlightened Shakyamuni Buddha (also Gautama Buddha), (Born as Prince Siddhārtha Gautama). This makes it one of the oldest religions practiced today.  

Buddhism evolved as it spread from the North-Eastern region of the Indian subcontinent through Central, East, and South-East Asia. At one time or another, it has influenced most of the Asian continent.  

The history of Buddhism is also characterised by the development of numerous movements, traditions and schools, among them the Theravāda (School Of The Elders), Mahāyāna (Great Vehicle) and Vajrayāna (Diamond Vehicle) traditions, with contrasting periods of expansion, consistency and retreat.”

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~ Dharmacharya Andrew. J. Williams ~

Bowing, an Opening of the Heart ~ Ajahn Sumedho

Bowing, an Opening of the Heart
~ Ajahn Sumedho

Bowing…this is another tradition. Learn how to bow mindfully, putting one’s head down, surrendering oneself physically, giving oneself in the act of bowing, instead of just saying, “I am not aggressive, I am not proud and arrogant.” If you get proud that you bow so well, or if you start hating people that do not bow, then … !

This is an act of devotion, and devotion is an opening of the heart, of the emotions rather than the intellect. 

“How much do I gain from bowing?” You can try to figure out its advantages or disadvantages, whether it’s the real Dhamma, or it’s necessary or unnecessary. But any opinion and view that you have about it is just another opinion and view.

Bowing is something that is done or not done - giving or not giving – but heedlessness is always this rationalisation, this wanting to criticise or analyse or find reasons for doing or not doing something. If we live our lives in wisdom, then we do or not do. With awareness, we know what to do – the generous, the beautiful, the kind, the spontaneous; good actions are done through awareness, through a seeing and understanding of time and place. Or there is awareness of not doing, of wrong impulses, selfish impulses – these we do not act upon.

This reflection by Ajahn Sumedho is from the book, Cittaviveka.

https://www.dhammatalks.net/Books2/Ajahn_Sumedho_Cittaviveka.htm

The Teaching of Ajahn Suchart.

 The Teaching of Ajahn Suchart.

Question:  I try to think about developing mindfulness practice in 3 ways: the first way is if my mind is busy, I go back to the breath or to a mantra; if sometimes I feel a bit angry, I try to use mettā; and if there is some desire, then I’d like to meditate on the 32 parts of the body. I’m wondering if it’s the correct way, and if you can add anything to it, please.

Than Ajahn:  It sounds right to me what you say about what you do. But you have to be the one to know it yourself whether it works or not, whether it can calm your mind down or not. If they can calm your mind down, then that’s the right method. The whole goal is to keep your mind calm and peaceful. When the mind becomes aroused by something, then you have to find the right medicine for it. If you’re angry, then you have to have compassion, love, and forgiveness. 

When somebody makes you angry, you have to forgive that person. When you can forgive that person, your anger will disappear. If you have any sexual desire, then you have to contemplate on the 32 parts of the body because when you see the parts that are not attractive, your desire for the body will dissipate.

Question:  Is that only for sexual desire and not for other desires?

Than Ajahn:   It depends on the object of desire you have. If it’s the desire for an automobile, then you have to use impermanence: the car won’t last long and the happiness you get from the car is brief, only at the time when you buy it; after you have it, you’ll start to have headache with it, hence it may not be worth having it. So, you have to look at it this way: besides getting happiness from the object you want, you’ll also get unhappiness, you’ll have problems with the things you acquire because they change, they can become bad instead of remaining in good condition. They change. So, you have to look at the Three Characteristics of those objects: they are impermanent; they will hurt you; and you cannot control them, you cannot tell them to be nice and good all the time. 

Question:  How about other conditions?

Than Ajahn:   Same thing, any kinds of conditions, they all fall within the Three Characteristics. Like the heat right now, you might hate the heat, you want to get rid of the heat but you know it’s not under your control—it’s anattā, it’s the natural process that you have to learn to live with. So, you have to stop your desire to run away from the heat. The best way is to live with it, by making your mind calm, by meditating to calm your mind, then your mind will accept whatever happens at that time.

Question:  And that would also apply to things like grieving?_

Than Ajahn:   Yes, the same thing. Anything. If you run into a situation which causes you to have some emotional stress, then you just have to accept that thing happens because it’s not under your control. The problem is you don’t want things like that to happen and that makes you sad. Things in life are like that: things that you don’t want them to happen, they happen; things that you want them to happen, they don’t happen. So, you just have to take them as they come, good or bad. Alright?

“Dhamma in English, Apr 22, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English. 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“When you are under lockdown, your defilement is also under lockdown.”

 The teachings of Ajahn Suchart.

“When you are under lockdown, your defilement is also under lockdown.”

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Question:  During lockdown period, I become more sensitive and easier to get angry.

Without realising it, I sometimes even look for a target to find fault at, which make me feel that I have a valid reason to scold that person. Why I become more sensitive during lockdown and how to control this finding fault mind during this period?

Than Ajahn:  When you are under lockdown, your defilement is also under lockdown. Your defilement is the one that creates this bad feeling inside you, causing you to spread it to other people in order to alleviate your bad feelings. When you’re allowed to go outside, this bad feeling disappears because the defilement no longer creates this bad feeling. 

So, in order to cope with this bad feeling while you are under lockdown, you just have to use mindfulness. 

You have to use a mantra to stop the mind from thinking about going out or doing things that you can’t do. When you can stop those thoughts, the mind can become calm and peaceful. You will have good feelings, then you don’t have to do or say anything bad to other people.

Dhamma in English, May 4, 2020. 

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Teaching of Luang Ta Maha Bua

Teaching of Luang Ta Maha Bua

Question: By being a Buddhist has caused my friends to talk about me. 

They say that at one time I used to be a person full of fun and high spirits, and that now I am the exact opposite. 

I have lost a lot of friends and even my wife misunderstands me and disagrees with me. How can I solve this problem?

Luang Ta Maha Bua: Being a Buddhist does not mean that one must be quiet or look solemn. If friends try to get you to go in a way which is unwholesome, and you are observing the moral precepts (sila) you should not follow them. You might lose your friends but you will not lose yourself. 

If you are satisfied that you have gone the way of wholesomeness, you should consider the Buddha as an example. 

He was a prince who had a large retinue and many friends. He renounced the world, gave up those friends, and went to dwell alone for many years. After he had attained Enlightenment, he was surrounded by friends and had many disciples who were arahants (pure ones), monks as well as nuns, laymen and laywomen, until the number of Buddhists was more than the population of the world.

We all believe in the teachings of the Buddha, which unites the hearts and minds of all Buddhists. We therefore should not be afraid of having no friends.

We should think, first of all, that our friends do not yet understand us, and so they drift away and no longer associate with us. Our way of practice in the way of wholesomeness still remains, however. One should see this — and that there are still good people in the world! 

Good people eventually meet and become friends with other good people, and these good people will be our friends. If there are no good people in the world, and if there is nobody interested in associating with us, then we should associate with the Dhamma — with Buddho, Dhammo, and Sangho in our hearts, which is better than friends who are not interested in goodness at all. Buddho, Dhammo, and Sangho are friends which are truly excellent.

Ordinarily, those good friends of yours will come back to you. You should therefore rest assured that if your heart is satisfied that you are going in a wholesome direction, then that is enough. You should not be concerned with or worry about others more than yourself. You should be responsible for yourself in the present and in the future, for there is nobody but yourself who can raise you up to a higher level.

Sunday, 9th June 1974

Dhammapadipa Vihara, London

Translated by Phra Paññavaddho

"TO HONOUR THE DEPARTED” ~ by Ven Balacitta

"TO HONOUR THE DEPARTED”

~ by Ven Balacitta

Depending on one’s karma, when death occurs, a being can be reborn either into the heavenly realms, as a human, ghost, or animal, or even in the hell states. A being who is reborn as a ghost is sometimes entirely dependant on the offerings of its living relatives for sustenance, unlike humans who can engage in trade or cultivate their own food. It is thus a good practice to offer dana to the departed for unless they are ‘invited’, they cannot enter the humans’ dwelling to partake of the feast. When invited, these beings will then feel very happy for they know that their living relatives still care and think about them (Tirokutta Sutta, Khp 7).

When food dana is offered to the departed, only a being in the ghost realm can enjoy it. 

However, all other beings can share in the merits obtained from that act of dana. Apart from food dana, merits can also be obtained and be shared with others when a devotee takes refuge in the Triple Gem, observes the precepts and practises meditation.

Dana

The merits obtained when one offers dana increases in value with the sila of the recipient. 

Therefore the merits multiply accordingly depending on whether the dana is offered to an ordinary person, a morally virtuous person, a practising monk, an enlightened noble one, a Buddha, or finally, to the Sangha (Dakkhinavibhanga Sutta, MN 142). Today, not only have you made food offerings to the departed one, but also to the Sangha. When a generous person is reborn, he can have long life, beauty, comfort and strength (Bhojana Sutta, AN 4:59).

Sila

Then again the value of the merits obtained by doing dana is surpassed by that of taking refuge in the Triple Gem, which in turn is surpassed by that of observing the 5 precepts or better still the 8 precepts (Velama Sutta, AN 9:20). Today you have also done both of these things. A person who keeps his precepts well has sila. It is stated in the Mahaparinibbana Sutta (DN 16) that one of good morality can enjoy five benefits, i.e.

1.  Through careful attention to his affairs he gains much wealth

2.  He gets a good reputation for his good morality

3.  He is confident (as he is not bothered by a guilty conscience)

4.  He dies unconfused

5.  After death, he arises in a good destination.

Bhavana

A person who has sila can then meditate. When he practises metta bhavana, the merits he obtains is much greater than that of doing dana, taking refuge in the Triple Gem, or observing the precepts. His merits increase even more when he develops the wisdom to see the true nature of phenomena through the practice of vipassana meditation (Velama Sutta, AN 9:20). 

So you can see that if you really want to share as much merits as you possibly can with your departed relative, you must try to practise dana, sila and bhavana effectively.

Tirokutta Sutta, Khp 7

https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/2.7-Tirokudda-S-khp7-piya.pdf

Dakkhinavibhanga Sutta, MN 142

http://www.suttas.com/mn-142-dakkhinavibhanga-sutta-the-exposition-of-offerings.html

Bhojana Sutta, AN 4:59

https://www.accesstoinsight.org/tipitaka/an/an05/an05.037.than.html

Velama Sutta, AN 9:20

https://www.accesstoinsight.org/tipitaka/an/an09/an09.020.than.html

Mahaparinibbana Sutta (DN 16

https://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html

Sadhu .....…

Sadhu ........ 

Sadhu ........

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

12 November 2023

Question:  At the moment before our last breath, is it important that we think of good deeds and about the Buddha because it will lead the soul to good realms?

Than Ajahn:  This is a  misunderstanding to think that you can direct your mind to think about anything you want because if right now you cannot direct your mind to think, how can you do that at the time of death? If you want to be able to direct your mind at the time of death, you must be able to direct your mind right now. Because death always comes now, not tomorrow or yesterday. Things always happen now. There is no tomorrow. There is no yesterday. So, if you want to be able to control your mind at the moment of death, then you have to be able to control your mind now. 

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Question:  Is it true that when a person died, for the first 8 hours the family members cannot touch and move the deceased’s body because it is said that the consciousness is still in the body and if we touch it, it will be a hindrance for the soul to go to good realm?

Than Ajahn:  Well, in the old-time, sometimes people could not decide whether death actually had happened. Sometimes, before the person died, he entered into unconsciousness first. So, if they go touch the body, they might bring the person back. This is what people do today, they do resuscitation. When somebody’s heart stops breathing, people think that maybe the person hasn’t died yet, so they will try to resuscitate him. 

So, this (not touching the body) is the understanding from the ancient time. In the ancient time, people did not know how to handle it when a person entered into unconsciousness, so they’d say that the best thing was to leave that person’s body alone. 

Maybe that person might return or he might pass away, and they did not want to disturb the process. 

But nowadays, in the modern time, people tend to want to resuscitate him/her when somebody stops breathing. They’d start to resuscitate the person until they know that they could no longer bring the person back. 

When Ajahn Mahā Boowa was still living, he said that should he become unconscious, no one should come and touch his body, and no one should whisper into his ears what to do. He said that he would be disturbed if someone did that. Because that’s the moment when he needed to be undisturbed, so that he could either leave the body or bring the body back. 

There were still these two possibilities. 

Sometimes, the body might stop functioning for a while. But if the mind is still stable and is still alert, maybe the body would come back. If the body can no longer resuscitate itself, then the mind would leave the body peacefully. So, if somebody came and disturbed this process, then it would disturb him directing his mind to be calm and peaceful. 

So, he said that if he became unconscious, just leave him alone. Don’t touch his body. Don’t teach him or tell him what to do. Some people might want to whisper, ‘recite Buddho, Buddho, Buddho’ or chant.’ He said that there’s no need to tell him that. He’s looking after his mind at the last moment of his life so there’s no need to touch him or to help him or to do anything.

“Dhamma in English, Feb 25, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

"A LAYMAN'S WELFARE" By: Venerable Balacitta and Venerable Aggacitta

"A LAYMAN'S WELFARE"
By: Venerable Balacitta and Venerable Aggacitta 

 

Last night I received a surprising challenge from Bhante Aggacitta when he suddenly informed me at 7.00 pm that I would be giving a talk here this morning. After contemplating for some time for a topic, Bhante finally suggested that I speak on “A Layman’s Welfare”, based on Dighajanu Sutta (AN 8:54), to which I agreed. 

This sutta was first expounded more than 2,500 years ago. One day, when the Buddha came to a market, a layperson called Dighajanu of the Koliya clan approached him. He said that as he was a householder with a wife and children, enjoying sensual pleasures—that is the many worldly enjoyments in life—he humbly requested the Buddha to explain how he could live a good life now and in the hereafter. 

The Buddha then explained that there are 4 deeds which, when performed by a layman, will lead to a good life in the present and 4 deeds which will lead to a good life hereafter. 

(I) How to conduct oneself in order to enjoy a good present life 

The four deeds leading to a person enjoying a good life in the present are: 

1. Being diligent 

A hardworking person will always strive to perform well in whatever he undertakes to do and always sets his affairs in good order. 

2. Being one who takes care of his property and wealth 

In the past, a man protected his property from the elements of nature like flood, fire etc. 

Nowadays, he can wisely keep his wealth in the bank. He knows enough to deal only with people who have good morality (sila) when doing business. 

3. Associating with the wise 

A wise and good friend is one who has faith in the Buddha Dhamma and keeps his precepts well. 

4. Being one who spends within his means 

The Buddha teaches us to divide our wealth into four portions: 

(i)   half for use to generate further wealth 

(ii)  a quarter for use in emergencies 

(iii) a quarter for enjoyment and charity. 

There are, however, 4 kinds of action that will drain our wealth: 

(i)   womanising 

(ii)  drunkenness 

(iii) gambling – there are very few people who actually strike it rich whenever they gamble and these are usually not the norm but exceptions to the rule. They usually strike it rich also because of the ripening of some past good karma. 

(iv) associating with the unwise, with evil friends. 

These 4 unwholesome actions drain our wealth just like a water tank that has one inlet hole at the top but four outlet holes at the bottom. It can never fill up and in fact would most probably drain dry rapidly. 

(II) How to conduct oneself in order to ensure a good future life 

There are 4 deeds that will ensure a good life in the hereafter. This refers to our future rebirths. As explained by Venerable Suvanno, there are 31 planes of existence and we must be careful that we find a rebirth not in the hell, ghost or animal worlds where beings suffer immensely. 

Having faith in the Buddha, which in turn will help you to understand the Dhamma better. 

Keeping the precepts well. 

For the layperson, this refers to the basic 5 precepts. Some people make the extra effort to observe the 8 precepts on the first and fifteen days of the Chinese lunar month. 

Offering dana. 

A lot of people have the “I want more” attitude in life and this contributes greatly to making life more of a burden. To do dana is to “let go”, to lighten your load in life. When you are reborn in the heavenly worlds, even the celestial beings there will look up to you. Generosity is indeed a virtue. 

Cultivating wisdom. 

There are 3 types of wisdom. 

The first is derived when you study or listen to the Dhamma, 

the second when you use your own ingenuity to think and 

the final one is when you meditate and understand the 3 characteristics of life, namely anicca, dukkha and anatta.

Your future rebirths depend greatly on how well you have practiced these 4 deeds in this life. If you practice them only every now and then, you might be reborn as a human but living in dire conditions, e.g. suffering famine in Africa or in war-torn countries, which is a form of living hell. 

If you practise them moderately, you might be reborn as a wealthy and happy human being with the Midas touch in everything you do. If you practise them diligently, you are guaranteed to be reborn at least in one of the heavenly planes. 

I would like to end my talk today by saying that as I am still a samanera, I may not be capable of expounding the Dhamma as well as a bhikkhu like Bhante Aggacitta here. Therefore if I have said anything that is incorrect, it is probably because I have yet to fully understand the Dhamma or to explain it clearly. If I have done well today, then I have to thank Bhante as I owe it to him for his invaluable guidance to me. 

Conclusion by Venerable Aggacitta 

Ven Balacitta has given a very lively talk today. If he can do so well as a mere samanera, imagine how much he can teach us when he becomes a bhikkhu—he will probably become famous worldwide! 

Mrs. Koay’s dana here today is a thanksgiving dana. Lay Suan, her daughter recently succeeded in her admission interview to Universiti Malaya and she would like to thank us for chanting and radiating metta towards her earlier. However, I would like to stress that Lay Suan’s success is not due so much to our chanting as to her own past good karma, which has now ripened. 

Today’s topic is chosen because it is suitable for Lay Suan to apply it in her daily life when she leaves home for life as an undergraduate at the university. 

She can practise diligence in her studies and be skilful in all that she undertakes. She should have presence of mind (wisdom) in her work. 

She must learn to take care of the things, material or otherwise, given to her by her parents for her use away from home. 

She must learn to associate with wise and good friends—those who have faith in and practise the Dhamma. It is the trend nowadays for youngsters to frequent Internet cafes or spend most of the night and even early hours of the morning chatting at mamak stalls. This is neither wise nor healthy. 

She must learn to budget the allowances given by her parents. I heard from one of our committee members that his son spent a fortune on his handphone bill, which amounted to more than his father’s handphone bill.

Ven Balacitta gave the simile of the water tank when talking about the actions that will drain our wealth. Thus you should avoid sexual misconduct (do not flirt around with members of the opposite sex), intoxicants (don’t imbibe alcohol or other hard drugs like Ecstasy Pills), gambling and associating with the unwise. 

The environment and people we mix with is very important because if we are not wise, firm and virtuous enough, we tend to be led astray. However if we are very strong in our wisdom, we can instead help lead people along the right path. 

With regards to the 4 deeds that will lead to good in the hereafter, you should keep your faith in the Buddha Dhamma, practise your precepts, be generous (even though you are still dependant on your parents for money, you can always practise good Buddhist economics) and cultivate wisdom. Pañña-sampada means being accomplished in wisdom. You have practiced meditation before in Taiping and if you continue doing it, you will eventually grow in spiritual wisdom and understand the rising and passing away of phenomena. 

Last week, Ven Tejaniya told us that meditation helps us to relieve stress. So, whenever you are too stressed out in your studies, you can always steal some time to watch the rising and falling of the abdomen. This will help calm you down and rejuvenate you. We have also taught you metta meditation and you can apply it when people you don’t get along with disturb your peace. Just send thoughts of metta to them. You can also practise chanting and meditation every morning. It is entirely up to you as the life you wish to lead depends on the amount and kind of effort you put in.

Sadhu ....…

Sadhu ....... 

Sadhu .......