Five Advantages of Listening to the Dhamma. by Ven Kumara

Five Advantages of Listening to the Dhamma.
by Ven Kumara

Many of you have listened to many Dhamma talks, and now you are listening to another. I suppose you see the benefits of doing this, otherwise you wouldn’t be here. It is also mentioned in the Mangala Sutta (Khp 5) that timely listening to the Dhamma is one of the highest blessings. When we find something good, especially something that benefits us spiritually, it is good to share or introduce it to others. Doing so would also be to our own benefit.

Today I would like to highlight the five advantages of listening to the Dhamma based on the Dhammassavana Sutta (AN 5.202).

Learn new things......

On each occasion that a person listens to the Dhamma, he is likely to be exposed to new information and knowledge. This is especially so for a new student of Buddhism. But even for those who may have heard the subject before, listening to it again can bring about a new perceptive and perhaps even deeper understanding.

The Buddha’s teachings are unfortunately not taught in schools here in Malaysia, unlike Islamic Studies, which is a compulsory subject for all Muslims attending schools. At most, non-Muslims are only given a general subject called Moral Education, which, from what I’ve not heard, is not of much benefit to anyone. So, it is necessary to deliberately expose young people to the Dhamma in a skilful manner.

For adults, there are various kinds of courses on how to get the most out of life: many of them very much oriented to the material side, while some are genuinely more spiritual in nature. 

Usually, you have to pay big money to attend those type of courses. We, however, do it for free!

Clarify what we have learnt...........

The more you know, the more you know how much you don’t know. Listeners who are fairly knowledgeable in the Dhamma often need to clarify their understanding of it. A good example is the first precept: to abstain from killing. Is accidental killing of an insect killing? Is smoking considered as breaking the fifth precept?

Rather than being passive, it is good to ask questions during Dhamma talks and to forward your queries on what is unclear to you. This gives you a great opportunity to increase the depth of your knowledge in the Dhamma and enhance your wisdom.

Abolish doubt...........

At times, we are doubtful about certain aspects of our understanding or practice. For example, can Buddhists pray to deities or should they do as Christian converts often do: throw out their images? Should Buddhists make food offerings to their departed relatives?

If you listen to enough Dhamma, you are sure to come across topics that address such issues and you can then dispel any doubt or misgiving that you may have on such topics.

Straighten our views...........

There are a number of false views that occur among people. One such view, for example, is that there is no rebirth, i.e., when this body dies, that is the end. Such a person can be rather confused when he dies. In fact, he can be very afraid as he approaches his death. 

Another wrong view is that there is no law of karma. This is potentially dangerous as one having such a view would be more likely to act as he likes, believing that the evil that he does will not return to him so long as he can circumvent the worldly law.

For many of you, however, having learnt much, you probably have much less wrong views. 

Yet we should keep straightening them, discarding our wrong views as we learn. I too am still doing that. 

For example, you know that giving is good and brings good results, but do you know that it does not bring about rebirth in a happy existence? Only virtue does that. 

So with that knowledge, people seeking a good birth would be motivated to go beyond mere giving.

Listening to the Dhamma can help you to straighten your views so that you have a better understanding of life. With that, we can then live in better harmony within the laws of life and live a happier life.

Gladden the mind............

While living in this world we cannot be free from suffering. Yet, when you keenly listen to the Dhamma, you may experience occasions when what is said strikes you deeply and you go, “Ah…” During such an occasion, happiness and joy arises in the mind and suddenly suffering diminishes, at least momentarily. 

Wisdom arises and peace prevails. Just imagine what it would be like if such states of mind never leave us.

In a nutshell, listening to the Dhamma is immensely beneficial and will definitely lead a person to happier living and even to the ultimate liberation. 

Sadhu.........

Sadhu.........

Sadhu.........

14 August 2023

Reasons for Giving By Ayasma Kumara Bhikkhu

Reasons for Giving By Ayasma Kumara Bhikkhu 

Have you ever pondered on your reasons for giving? 

Why do you give, for example when you do dana to us, the monks?

In one sutta (AN 8.33), the Buddha spoke on 8 reasons for giving. 

Please listen carefully and see if you can find any of your reasons here.

1. Out of affection, such as a mother's sacrifices for her children. Out of love she can sacrifice even her own life. A man can also give much to the woman he loves, sometimes even his own body organ.

2. Out of anger, for example, in the very common situation where you give to beggars just to make them leave when you are eating at a public place. 

Or perhaps a person hires someone to kill someone that he dislikes.

3. Out of stupidity, such as when you fall prey to confidence tricksters and con artists, or when you gamble your money or properties away. (Any business that can exploit people's stupidity, anger, greed or fear is bound to be lucrative, damaging and very unwholesome.)

4. Out of fear, for example, during a robbery when you are held at gunpoint or knife-point. Or perhaps like a person who earned his riches through evil ways and fears karmic retributions. So now, he gives in hope that he can somehow negate his bad deeds.

5. With the thinking that one should not break an old family tradition that has lasted for generations, such as giving to a certain spiritual or religious organisation.

6. With the thinking that by giving the gift, one shall be reborn in heaven. In another sutta, the Buddha declared that this is "only for the virtuous and not the unvirtuous; for it is due to one's purity… that the heart's desire of the virtuous succeeds." (So, don't bank on dana alone. Remember to keep your precepts.)

7. With the thinking when giving the gift, one's heart would be happy. I believe that is why many of you are here to do dana; you feel happy supporting renunciants like us who depend on you to carry on our holy life.

Finally, one gives because it ennobles and beautifies the mind. In other words, one gives in order to improve oneself. This can happen because a lot of wholesome thoughts can arise in our minds when we give, making us beautiful from within.

Now among these many reasons for giving, which is the one that you think is the best? The last one? Of course! 

That is the best. So, hope that we will always bear this in mind the next time we give so that we can make the giving even more meaningful. 

Sadhu......Sadhu......Sadhu.........

11 June 2023

Releasing Yourself from Addictions By Ven Kumara Bhikkhu

Releasing Yourself from Addictions
By Ven Kumara Bhikkhu

Is there something that you are addicted to? Do you want to be free from it? Yes? 

Maybe? Maybe not?

Your answer will depend on how strong the craving is versus how much you understand the matter in terms of “gratification, disadvantage, and escape.” (AN 3:101-102) Although these words were used by the Buddha to speak of the ultimate escape from our addiction to samsara, I think they apply just the same to escapes from relatively gross addictions.

The word ‘addiction’ is more commonly associated with addictive substances, like drugs, alcohol, tobacco, or even coffee. But are there other kinds? Of course; like gambling, TV, work, gossiping, shopping, computer games, pornography, sports, etc. As you can see, addictions can be of various kinds, including those that are purely mental addictions.

Some of these things, such as work, per se are not harmful, but the addiction to them is. For such addictions, it may be impractical to be free from them. Nnetheless, we can look into them honestly and see when they are necessary, and when they are mere addictions and choose to be free from that part of them. 

Do you really need to work 16 hours a day?

In any case, an addiction is basically a persistent craving, a feeling of never being able to have enough of something, even if you have never ever really needed it. I need more. I must have it. I can’t live without Astro. That’s the addiction doing the talking.

If you’ve tried freeing yourself from an addiction before, you may have heard these in your mind: Just one last one. After this, no more. I promise. That’s also the addiction doing the talking. An addiction will make all sorts of excuses to keep itself alive. So long as there’s an addiction, there’ll always be a ‘last one’ that will not be the last one.

We may stop craving for that object of addiction from time to time, particularly when we feel saturated or overwhelmed by it, but as that feeling of saturation dissipates, we begin to feel that sense of lack again, thus want more again. This goes on and on, so long as we have not overcome the addiction.

The good news is we can be free from any addiction. Would you like that? Would you want to—if you knew you could not fail? Actually, if we truly want to, how can we fail? The only way we can fail is when we sabotage ourselves. So, really, it’s entirely up to you. What do you want?

If you wish to be free from an addiction, you may find these suggestions helpful in your endeavour.

1. ACKNOWLEDGE or ADMIT that you are addicted to a certain thing.

Acknowledging that there is a problem is the most logical first step to solving it. Bear in mind, though, that the addiction is not you. It wasn’t there before, right? So how can it be you? It’s just something that came about later. In this case, it’s an addiction. Neither does it belong to you, nor you to it. It is just as it is: an addiction. When it’s there, it’s just there, and it’s good to acknowledge it—just as it is.

Say to yourself: “There is an addiction to… in me.” Fill in the blank yourself. Say it. Say it again. And again. If you can say that without feeling even the slightest sense of resistance, that’s good.

If you feel a resistance, that’s okay. Let it be there. Acknowledge it too. Like the addiction, it’s just as it is. 

Nothing more. Just be aware if it and after a while, that resistance will gradually dissipate until you can hardly notice it. Then, repeat the statement: “There is an addiction to… in me.”

The resistance may arise again. Is it stronger or weaker this time? It’s likely to get weaker. Keep this up until you can say it sincerely yet no noticeable resistance arises. It’s when there’s no resistance to the acknowledgement that you truly accept the addiction as it is.

2. UNDERSTAND how the addiction affects you and others around you whether directly or indirectly.

It is gratifying to you. That’s why you keep on wanting it and that’s why we call it an addiction. But is it happiness? Or is it suffering and a cause of suffering?

Ask yourself, “What would it cost me if I allow this addiction to go on?” Time? Money? Energy? Or more meaningfully, what can I get if I free myself from the addiction? Greater health, better relationship,heightened spirituality, happiness?

“Is the fleeting pleasure of this addiction worth what I’m losing?”

“Is it worthwhile to reclaim those precious things in life so that I can live more meaningfully?”

The more you can understand and bear in mind the gratification and disadvantage of the addiction, the more likely you are able to be free from it.

3. AVOID contact with the object of your addiction.

There’s absolutely no need to be afraid of your addiction. Yet, do not underestimate its power to badger nyou into sabotaging yourself. It can give you hundreds of convincing ‘rationales’ as to why you should allow yourself the object of your desires. Be kind to yourself. Don’t torture yourself like that. The newspaper says coffee has antioxidants and antioxidants are good for health, so coffee must be good for health, so what are you waiting for? Besides…besides, you’ll feel good after this!

While the addiction remains, give yourself the best chance by avoiding all forms of contact with it, be it by sight, sound, smell, taste, touch, preferably even thought; for it is with contact that feeling arises, and with feeling, craving arises.

Do you know why the tobacco industry would sponsor anti-smoking advertisements? It’s because they knew it wouldn’t work! That’s right. They knew it wouldn’t work. I mentioned this to someone who’s a manager in a tobacco company. He immediately said, “You’re right.” He was surprised that I knew though. Most people don’t. Do you?

More significantly, while overt cigarette advertisement is not allowed in this country, these anti-smoking advertisements, which include giant billboards, are reminding people of that same thing that they may otherwise not think of.

Contact is necessary for craving

With the “Tak Nak” (Don’t Want) campaign, we now have children carrying school bags that have images of cigarettes on them. As they see it again and again everyday, the image of a cigarette is etched into their consciousness more than ever before. Introducing cigarettes to children has never been so economical and convenient. I leave it to parents to realise what they have to do.

If you wish to give up smoking, have no contact with it. Get rid of every roll of tobacco you own, be they in your pockets, bedroom, toilet, car, or wherever. You don’t have any use for them anymore, right? You can ask your loved ones to help you. They are probably more than happy to do it. If you were serious enough, you would also want to avoid places that sell them and even smokers. For as long as you are still addicted, you would want to give yourself the best conditions to succeed.

After some time, a thought may occur to you saying that you should have some sort of contact with it, so that you can ‘test’ yourself to see if the addiction is still there. Consider this: If you were indeed free from the addiction, why should that desire for the ‘test’ even arise? It’s the addiction talking again! Ignore it.

Remember: With contact, feeling arises; and with feeling, craving arises. So, regardless of what you’re addicted to, you would be doing yourself a big favour by avoiding contact with it.

4. STARVE IT!

Addiction is like an invisible monster—one that the addicted person created. When the monster feels hungry, it starts to make you feel agitated.

Get another fix and you’ll end your misery. So you hear yourself saying. Or was that the monster?

Come on. Get another fix. If you do, then ahh… you feel so relieved from the agitation. You get your peace, so did the monster. But you also become weaker, while the monster, having been fed, becomes stronger and bigger. So, the next time it wants more, you’ll have a harder time resisting it.

As this cycle is allowed to go on, you start to feel powerless against the demands of the monster that you yourself created. Worse is when you start to believe that that monster is you, and you think that you’re just exercising “your own free will”. So what’s the problem? You forget that it wasn’t there in the first place, and you were truly happier then.

If you still have some sense to realise that you somehow need to get out of this rut, then you certainly can. 

But what are you going to do, when your invisible creation seem to own you?

The solution is simple.

Don’t.

Don’t what?

Don’t feed it.

Starve the monster. The only reason why it became strong is because you feed it. 

It can’t feed itself. It depends on you to do that. So, to get rid of it, you just have to stop feeding it.

You don’t need to fight it. You don’t need to hate it. You just need to stop feeding it. That’s all.

Of course when you do that, the monster will not give up easily. It will come up with all sorts of justifications, excuses, rationales and strategies. An addiction is a very creative creature. Ignore them. In desperation, it may say, “Just one last one.” Since there’ll be no end to last-ones, let that ‘last one’ be the one that will never be.

It may even torment you, making you feel more agitated than you have ever been. So, things can get a bit rough, but it’s okay. It means you’re on the right track and the monster is getting very desperate. Hah! If you have good friends to give you support, that’s great. If not, you can still do it. It’s a matter of knowing

the right thing to do and bearing that in mind.

It shall come to pass that the agitations become weaker and less frequent. That’s a clear sign that you have made great progress. It’s not the end yet though. Don’t fall for that “Let me test myself” trick. Keep it up until you’re fully liberated from that addiction.

So, in fact, you’re never powerless against the addiction because it depends on you to feed it. To eliminate it, you just have to stop feeding it.

5. Remember to RELAX whenever the craving arises.

Addiction is basically just another illness. There’s nothing to feel angry or guilty about. Be kind to yourself. Nurse yourself back to health.

Before we got addicted to something, we may have enjoyed it. However, when we are really addicted, it’s not so much about the enjoyment as it is about wanting to end the tension that arises with the addiction. 

When we desire something, we tense up. When we try to resist the desire, we also tense up. Either way, it’s unpleasant. We get so agitated that we naturally don’t want it to go on. The easy way out is of course to let the addiction have its way. That would surely take off the unpleasantness. But since it also strengthens the addiction, it’s not a true solution.

So, are we in a fix? Do we have to fix the fix with a fix? (What a confused word!)

We certainly don’t have to. We just need to relax.

The agitation can’t hurt us. It’s just a form of tension. Nothing more. Not us, not ours, not a problem.

Just be aware of the physical tension, and allow it to ease up by itself. Relax. As that happens, the mental tension eases up along with it. Soon, you’ll regain composure. The addiction becomes weaker, and you become stronger.

Then, with a calm and collected mind, you will naturally know what to do.

To recap, these are what you can do to be free from an addiction: acknowledge it, understand it, avoid it, starve it, and relax. May we succeed in all our noble endeavours.

Sadhu ........ Sadhu ....... Sadhu ......

30 April 2023

Dhamma Talk : Personal Experiences. ~ By: Venerable Aggacitta, Venerable Kumara, Venerable Balacitta and Venerable Attarama

Dhamma Talk :  Personal Experiences. ~ By: Venerable Aggacitta, Venerable Kumara, Venerable Balacitta and Venerable Attarama 

 

Ven Aggacitta 

Today is the first dana held in TIMS’ new temporary premises. It is a meritorious deed by Ooi Cheng Suan and her family to let TIMS use this place while it is waiting for its new premises to be built. To mark this day, the Dhamma talk will be delivered by the three other members of the Sangha present today. Ven Balacitta recently spent some time in Myanmar with me when I went to Myanmar to visit my teachers; Ven Kumara was in China for two months undergoing treatment for his health problems; Ven Attarama, a visiting samanera, was recently practising in Sri Lanka. 

They will relate to you their personal experiences. 

Ven Balacitta 

It was a great opportunity to follow Bhante to Myanmar as I had the chance to experience the true essence of the country that the ordinary tourists do not get to see. As opposed to the developed areas and popular tourist sites, I saw a country where poverty is extensive and severe. In rural areas, bullock carts are still the main means of transportation on dirt roads and many homes are very small (about 10 feet square) with none of the basic amenities we Malaysians take for granted—not even a radio or TV set. 

However, these areas are a meditator’s paradise because of the citizens’ deep religious convictions, which are so pure in their simplicity. In temples, noontime entertainment consists of listening to Dhamma talks. 

There is no competition and corruption from the mass media, resulting in purity of mind and thought. 

These Burmese people speak from their hearts and metta shines beautifully on their faces. Even a non-meditator residing there will, I think, develop morality and a better personality. When I first saw the women with tanaka powder (a powder made from the tanaka tree and is used to counteract the harmful rays of the sun) smeared on their faces with very unbecoming results, I thought that the women in Myanmar had very poor make-up skills. Later on I realised that underneath the layer of tanaka, they have very good skin. This is in contrast to women who look good with make-up but the skin underneath is blemished. 

Amidst the poverty, there are temples that reflect the religious spirit in the country. For example the Shwe Dagon pagoda is glorious in the daylight. The Burmese people have a deep-seated respect for monks. 

Once, when a group of our members were seen in the company of Bhante Aggacitta and I, they were given very cheap rates while another group who went shopping on their own, were charged three times the price. 

Whenever dana was performed, it was always a truly joyous occasion and it is not unusual to have a few hundred monks for dana. It costs so little to build temples there; for example a stupa can be erected at a minimal cost of a few thousand ringgit only. I am truly happy to be able to see the real Myanmar where Buddhism is pure and entrenched in the minds of the people and where the meditative experience is so intensive. 

Ven Kumara 

I visited the Purple Bamboo Grove Meditation Centre in Yueyang, Hunan. 

Initially, my visa application to China was rejected. This was because the Chinese authorities are wary of all religious personalities as a result of the activities of the Falungong. It was only after an appeal to assure them that I was there to seek medical treatment and not for religious reasons that I finally got my visa. 

Although by name a meditation centre, only the two Sangha members of the Mahayana tradition there practised a form of qigong meditation. 

It was not a practice there to give anumodana talks, so throughout my stay there I did not give any talks after dana. Thus, as a gesture of appreciation for all the dana that I received, I agreed to organise a week-long retreat to teach vipassana meditation to a few people within the privacy of the temple. They were familiar with the Amitabha teachings and way of practice, and were happy to have the chance to learn what they call “the Sakyamuni way”. 

Some of them had strong faith in reciting ‘amituofo’ and were encouraged by a monk to persist in reciting beyond the point of fatigue. A few did follow that at the expense of their health. I was told that on two occasions, one of the devotees suddenly woke up in the middle of the night and shouted out ‘Amituofo!’ 

Obviously the mind had become obsessed with the recitation. Such are the problems that can arise when faith overwhelms wisdom. 

In general, all who took part in the retreat achieved some sort of progress. Those who were long-term residents there continued with their service in the temple while attending the retreat. After the fourth day of the retreat, a meditative atmosphere could be felt at the centre where earlier there was none. A thought occurred to me, “Ah, now the 'meditation centre' has a 'meditative flavour'.” 

The temple was once used for qigong healing sessions usually attended by thousands of people at a time. 

Such group energy rendered the healing effective. The same thing applies to group meditation too. It is often more effective than solitary sessions at home. I was told of an inconceivable miracle that happened in a group qigong session. One of the participants who had earlier had the gall bladder surgically removed found that a new, though small, gall bladder has grown back! Inconceivable, isn't it? 

Once, the contractor who sponsored the workforce for some construction work at the temple asked me for blessings. I agreed to do so later at the shrine. A group gathered and I took the opportunity to tell them to take the Three Refuges and the Five Precepts, which would then make the blessings more effective. As I was explaining about the precepts, I noticed that the contractor seemed uneasy. Later I found out the reason: he had a mistress. Then I understood why his secretary who sat behind him was smiling away. 

Also among the audience was the ex-mayor of Yueyang. After the session, he admitted that he did not recite the precepts because he had a habit of killing mosquitoes. I told him that it is better to keep the precepts even for a short while rather than not at all. 

Among the buildings that they were going to build was a monk quarters. I was told by the abbess that it would be ready by the time I go there again next year. I asked how she could be so sure about that when even I have not had such an idea. She said it's kammically predestined. I don't know. 

She is the psychic; not me. 

Ven Attarama 

From a young age I realised that life is short and frequently reflected on the purpose of life and the meaning of ‘I’. 

In the course of my life, I met with quite a number of accidents, some of which were serious but I always managed to emerge practically unscathed. Reflecting on this, I felt that I was destined for more than the mundane existence of life. I was into Christianity at one time but found that although the fellowship among Christians was wonderful, it was ultimately neither satisfactory nor sustaining. My experiences with a few other religious groups also left me feeling dissatisfied. I saw a lot of poverty and suffering while I was working in Indonesia. Being neither interested in the accumulation of wealth nor worldly possession, I decided to renounce. However, my search for peace and truth in Buddhism was not a smooth path for I did not have the good fortune to meet with the right teachers until I went to Sri Lanka where I met my current teacher and underwent a 3-year period of silent intensive self-cultivation. 

A lay person fulfilling his duties has to take care of others—parents, spouse, children and home and has no time to take care of his own inner self. To me, a layman’s life is 80% dukkha. 

However, a little bit of happiness every now and then tends to make us forget this fact, and life goes on in a cycle like this. We must remember that life is short and everyone dies in the end. Knowing this, we should always strive harder. You all in TIMS are lucky to have a dedicated and capable teacher like Bhante Aggacitta to guide you on your journey in search of ultimate liberation. Luckily for me I did finally find a suitable teacher after failing to do so a couple of times.

Sadhu ...... Sadhu ......... Sadhu ........

29 April 2023

Caring for the Sick (Mv.8.26) By Ven Kumara

Caring for the Sick (Mv.8.26)
By Ven Kumara

During the Buddha’s time, there was a bhikkhu who suffered a severe case of dysentery. He was so weak that he was lying fouled in his own urine and excrement. When the Buddha saw this, he asked why no one cared for him. The bhikkhu replied that because he did not help others, they too do not care to help him. 

The Buddha himself and Ven Ananda then cleaned him up and put him on a bed.

The Buddha then had the monks assembled and questioned them about the matter. When they admitted to not caring for the sick monk though being aware of him being ill, the Buddha admonished them, saying that since all of them have no parents to look after them, they should look after one another. He further stressed that anyone who would care for the Tathagata (i.e., the Buddha himself) should care for the sick. 

[Note: The popular words “He who serves the sick, serves me.” do not come from this story. Its origin is unknown.]

He then sets out precise instruction as to who should take care of a sick monk. If one's preceptor (upajjhaya) is present, he should care for one as long as life lasts or till one recovers. 

Otherwise, one's teacher (acariya) should do it, or one's student (saddhiviharika) or apprentice (antevasika), or fellow student or apprentice. If not, the monastic community (Sangha) should do it. Otherwise, there is a monastic offence for being negligent.

The Buddha then spoke on what makes a sick person difficult or easy to care for and also what makes a caregiver fit or unfit to care for the sick.

A sick person having 5 attributes is difficult to care for or treat. What are they?

He does what is not beneficial. An example would be staying up late. Being awake around the hours of midnight affects the health of any person, not to mention one who is already sick.

He knows not moderation in what is beneficial. For example, a person may take wild pepper to stimulate his digestive system. However, if he takes a big handful of it, thinking that the more he takes the better it is, he may end up being mildly poisoned.

He does not consume the medicine. This is like the saying, “You can bring a horse to the river, but you cannot force it to drink.” That makes him a difficult patient. However, if he is not taking the medicine because he knows it is bad or not suitable for him, then that is of course a different matter.

He does not make known his health problems as they really are to his caregiver or physician who is concerned for his welfare. Unless his healer is psychic and very patient, it would be rather difficult to help him.

He is the kind who cannot bear painful bodily feelings. When one is sick, discomfort is to be expected. 

Furthermore, the healing process may involve even more discomfort. So, if he is unwilling to bear with that patiently, he makes things more difficult for himself and his caregiver.

A sick person can be difficult to care for, even if he has only one of such attributes, let alone if he has all five of them. It can be rather trying to the caregiver.

However, if he was to be the opposite of all these, he becomes easy to care for. That is to say he does what is beneficial, knows moderation in what is beneficial, takes his medicine, makes known his health problems as they really are, and endures the painful bodily feelings.

Now, as for a caregiver, the Buddha listed 5 attributes that make him unfit to care for the sick: 

He is incompetent at preparing and mixing the medicine. While a certain herbal medicine can cure a sick person, it may have a certain property that needs to be neutralised with something else to suit the patient, or it may have to be prepared in a certain way to optimise its effect on the patient.

He does not know what is beneficial or not beneficial to the patient. He may even remove what is beneficial and bring what is not beneficial. This of course would make the patient even worse than before.

He treats the sick with material gain in his mind and not with thoughts of goodwill. It seems that more and more doctors in private hospitals or medical centres are rather eager in recommending expensive treatments and medicines. Some even scare the patient into following their suggestions. This not only puts unnecessary financial burden on patients, it also puts them in a situation that is probably even more dangerous than their illness.

He gets disgusted at taking away excrement, urine, saliva or vomit. When caring for a very sick person, such as in the case of the monk mentioned earlier, the caregiver must not be too disgusted to remove such bodily discharge. Otherwise, he is unfit to do the job.

He is incompetent at instructing, urging, rousing, encouraging the sick person at timely occasions with a talk on the Dhamma. [From here, we can infer that the Buddha was probably speaking in the context of his ordained disciples—for both the patient and the caregiver. 

The Nonetheless, it can apply to lay people too if the caregiver is competent enough in the Dhamma and the patient is also interested in it.]

So, a caregiver having these 5 attributes is said by the Buddha to be incompetent. If he has the first 3, he can even be a danger to the patient.

However, if he was to be the opposite of all these, he makes an excellent caregiver, particularly in the context of monastics. That is to say he is competent at preparing and mixing the medicine, knows enough to bring what is beneficial and remove what is not beneficial, treats the sick with thoughts of goodwill, is not disgusted at taking away bodily discharge which can be rather repulsive, and is competent at inspiring the sick person with the Dhamma.

I'd like to add something to the final point. When a person is very sick, he can be somewhat depressed, which of course would make him even sicker. For a faithful Buddhist, the talk on Dhamma can be a powerful way to uplift his spirits and bring about healing. There are quite a few examples in the suttas where people, including the Buddha himself, recover from their illness by listening to and being gladdened by the Dhamma. Even if one does not recover fully, the joy of Dhamma can certainly help in the healing.

So, I hope today’s Dhamma talk helps us to understand what makes a good caregiver and a good patient. 

Sadhu ...... Sadhu ........ Sadhu ........

Footnote : 
From Buddhism A to Z
by : Ven. S Dhammika

GOD AND GODS

God (issara) is a supernatural being believed by some people to have created the universe and who should be feared and worshipped. This being is usually said to be all-loving, all-knowing and all-powerful. The Jewish and Christian god is named Yahweh, that of Sikhism, Sat Nām, and of Zoroastrianism, Ahura Mazdah. Hindus worship many gods but the supreme god for many Hindus is either Śiva or Viṣṇu.

Buddhism denies the existence of a supreme God for three reasons. 

(1) God’s supposed attributes contradict each other. If God is all-loving and all-powerful, Buddhists ask, why is humankind so often afflicted by disease, disaster and depravation? 

(2) Belief in God is not necessary. Buddhism teaches that morality can be sound, that life can be meaningful and that the origins of the universe can be satisfactorily explained without having to introduce the notion of God. 

(3) All the evidence used to prove God’s existence could easily be interpreted in other ways. For example, miracles could be caused by psychic powers, being saved from an impending danger could be due to coincidence and rising from the dead might mean that the raised person was not really dead in the first place.

However, while there is no room in the Buddhist understanding of reality for a single supreme God, Buddhism does accept the existence of other divine beings which we can call gods (deva). These beings may be more powerful and glorious than humans but they are not necessarily as spiritually developed and thus have no significant role in our spiritual life. 

Buddhism and the God Idea,Nyanaponika,1981.

21 March 2023

Taking Refuge by : Ven. Kumara

Taking Refuge 
by : Ven. Kumara

Question 1: The way of taking refuge in the Triple Gem as practised in the Mahayana tradition differs from that of the Theravada tradition. Why are they different? When a Mahayanist devotee takes refuge in the Triple Gem, he goes through a special ceremony and is given a Buddhist name. This is a lifetime commitment and he needs not renew his pledge. On the other hand, a Theravadin devotee repeats his pledge over and over again. 

Before we answer this question, let us clarify the practice of taking refuge as explained in the scriptures. 

What is ‘to take refuge’? 

Taking refuge here refers to taking refuge in the Buddha, Dhamma and Sangha, after which one becomes an upasaka or upasika. For this to be complete, one must understand their qualities. 

For example, the Buddha is fully enlightened, has severed all defilements; the Dhamma leads to Nibbana; the Sangha has wisdom and keeps precepts. If one merely recites them without any proper understanding, then it has no meaning. 

What does taking refuge mean? 

A mind that is pure and free of defilements arises in one who has faith in and respect for the Buddha, Dhamma and Sangha and one relies on them as the highest support, thinking that nothing else can give rise to such a pure mind or give such support. 

There are various ways of taking refuge: 

One says: “I take refuge in the Buddha; I take refuge in the Dhamma.” as done by Tapussa and Bhallika, the two earliest Buddhists of this Sasana. They did not take refuge in the Sangha as there was none yet. 

When the Sangha came to be, the Sangha was included in such a manner of taking refuge. 

One says to the Buddha: “Bhante, the Blessed One is my teacher. I am his disciple.” 

After listening to the Dhamma, one arranges one’s robe (as how a member of the Sangha does) and recites “Namo tassa…” three times. 

One surrenders one’s body in self-dedication to the Buddha. 

When one attains the stage of an ariya (noble one), one automatically becomes an upasaka or upasika, a Buddhist lay disciple.

How does one break one’s refuge-taking in the Triple Gem? 

The Refuge-taking is broken two ways: 

1. Blameless way: One who has taken refuge dies, and in the next life one has no memory of the past life. 

2. Blameworthy way: Doing the opposite of the ways of taking refuge, such as: 

Dedicates oneself as one would to the Buddha, but does it for another teacher, e.g. to Jesus Christ. 

If one denounces the taking of refuge in the Triple Gem 

If one says: “Buddha is my disciple and I’m his teacher.”

It is not possible to break the refuge-taking when one has become an ariya (noble one). 

There are certain situations in which a person can have a defiled refuge-taking in the Triple Gem, though these do not constitute a breach. Examples of this are: when one doubts the virtues of the Buddha; when one shows disrespect towards the Dhamma or the Sangha; when one prays to Buddha for help (i.e., one has wrong views about the Buddha). In these instances, the refuge is defiled though still intact. 

When a person consults a psychic (such as Sai Baba) or a deva through a medium (such as at the Moral Uplifting Society) on matters such as health, etc., one has neither defiled nor broken one’s pledge. This is because one merely consults for advice or to find out something, as in consulting a medical doctor, or lawyer. 

Now, to answer the question… 

The difference is an external matter probably due to the differing cultural backgrounds of these two traditions. However, considering the reasonable points made in the Pali commentary mentioned earlier, it is safer to repeatedly renew our refuge-taking in the Triple Gem, because it is possible to break or defile it. 

Besides that, it also reminds us of the Triple Gem which we have taken refuge in and reinforces our faith in them. Repeating the recitation of going for refuge can also be very useful. 

Ven Varadhammo, an Indian monk who stayed in SBS for a short while told us of a supernatural encounter. When he awoke from a nap, he felt something holding his body; so he could not move. At the corner of his eyes, he saw a being flipping through his Dhamma books at super speed. When the being noticed that Ven Varadhammo was looking at him, he went to him and pointed his finger with a long and sharp fingernail at him, as if threatening to poke his eye. At that point, Ven Varadhammo instinctively recited “Buddham saranam gacchami!” Then, poof! 

The being was gone, and he was able to move again. 

That’s an example of the power of faith in the Buddha. If one habitually recites the Three Refuges, then one can remember to do so when one needs to. When we chant the Three Refuges, we arouse faith in us. 

When we have faith, fear disappears because fear and faith cannot coexist. 

So, would you rather do it once or repeatedly? 

May all beings be well and happy always..... 

Sadhu ...... Sadhu ...... Sadhu ......

19 February 2024

Jealousy and How to Deal With It ...... By Venerable Kumara

Jealousy and How to Deal With It ......
By Venerable Kumara 

I was asked to comment on an incident highlighted in the newspapers recently about the murder of a Malay student by his fellow students who were apparently jealous of him. It seems he was better in studies and teachers tended to favour him above others. 

When we chant the five precepts, there is no mention about abstaining from jealousy. How-ever, when jealousy arises and grows to a great intensity, it can lead to extremely horrifying consequences, such as killing. Even if it does not go that far, any hint of jealousy is still something that is unwholesome. 

In Culakammavibhanga Sutta (MN 135), the Buddha said that a person who is habitually jealous of others’ good fortune may be reborn in hell. Even if he is reborn as a human being, he will become one who is insignificant; one who has no influence. It is not explicitly said in the sutta, but perhaps if the kamma of jealousy is bad enough, even his children may not bother to listen to them. Such is the consequence of harbouring jealousy. 

So, how then do we overcome jealousy? First of all, we must recognise it. In comparison to intense emotions such as anger, jealousy is relatively harder to see and recognise as undesir-able. Yet, no matter what, for the sake of overcoming it, we have to recognise it first and see it as something that is not to be entertained in our minds. Otherwise, we will not stand a chance against it. 

One of the most important things we must not do is to try to justify jealousy, taking it as something ‘natural’ in us and is therefore all right to feel. Instead, we should see jealousy as it is, an unwholesome thought, and let go of it as soon as we see it, just as we should quickly release a hot object the moment we touch it. It would be for the best if we could see how it is rooted in the idea of an ‘I’. However, this can only be achieved with well-developed concentration and frequent practice. Even during meditation retreats, we find that in group interviews, a yogi can still feel jealous of the achievements of his fellow yogis. While we are yet unable to prevent jealousy from arising, we should try to overcome it by being aware that it has arisen and mindfully let it go. 

If our mind is not strong enough to overcome it like that, we must find means and ways to develop mudita, rejoicing in the good fortune of others. This is usually more easily done if we practise on people we like first. The Dalai Lama once said if you can be happy over the good fortune of others, you stand a better chance of being happy. Think about it. Isn’t that true? 

However, as long as we have not eradicated greed, hatred and delusion, the potential for jeal-ousy is always there waiting for the conditions to arise. For example, sometimes when I see devotees giving certain things to Bhante Aggacitta but not to me, the thought may arise, “Hey! What about me?” At other times, however, I may feel joy over the act. 

Jealousy is plentiful in this world, but that should not deter us from practising to overcome it. If others can’t help being jealous, let them be. We do not have to be jealous, knowing that it is unwholesome and brings about undesirable results, such as being insignificant in our future birth. 

I hope that with this talk on jealousy, we will always be aware of jealousy when it arises and make the effort to eradicate it.

 

Sadhu .......... Sadhu ........... Sadhu ...........

31st December, 2022

“A LAYMAN'S PATH" by : Ven Balacitta (edited by Ven Kumāra)

 

“A LAYMAN'S PATH" 
by :  Ven Balacitta (edited by Ven Kumāra)

A Buddhist disciple can choose to benefit himself either by following the noble eightfold path, which leads to liberation, or the layman’s path of merit making, which conduces to a pleasant living.

The layman’s path is essentially having faith and following the 3 steps of Dana, Sila and Bhavana.

Dana means giving and it consists of:

*  material dana (most people can perform this i.e. the giving of physical goods)

*  service dana (contributing our time, skill and effort for the benefit of others)

*  bodily dana (a good example of this is organ donation)

Bhavana means mental development. A person’s mind can be developed if he likes to visit monks and listen to good Dhamma; retains in the mind the teachings he has heard; carefully examines the meaning of those teachings; having understood the meaning, lives in conformity with the Dhamma.

Today we shall concentrate on the conditions that are involved in order to determine whether a precept is broken. The basic tenets to Sila for the layman is the Panca Sila (Five Precepts)

Pānātipātā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from killing.

Adinnādānā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from stealing.

Kāmesu-micchācārā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from sexual misconduct.

Musāvādā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from lying.

Surā-meraya-majja-pamādatthānā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from intoxicating drinks and drugs.

Killing (Pānātipāta)

A person is considered to have broken this precept even if he does not actually commit the killing per-se but instructs others to do it on his behalf (e.g. hiring assassins). Five conditions must be fulfilled in order for killing to have taken place:

1.  The object is a living sentient being.

2.  The doer knows that it is alive.

3.  The doer has the intention to kill it.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the being dies.

Stealing (Adinnādāna)

This refers to taking things without the consent of the owner. The conditions that need to be present for the act of stealing to happen are:

1.  The object belongs to someone else.

2.  The doer knows that it is so.

3.  The doer has the intention to take it without the owner's consent.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the object is obtained by the doer.

Sexual misconduct (Kāmesu-micchācāra)

For a person observing the Eight Precepts (Atthanga Sila), there is total abstinence from sex. However, for one who observes the Five Precepts, having sex is fine, but not with an illicit partner, i.e. anyone who

*  is protected by a family member or relatives

*  is protected by Dhamma (probably meaning one who has renounced)

*  is married to another man (regardless of legality)

*  commits a sexual act which entails punishments (due to prohibition by the law of the land), or

*  is engaged or betrothed to another man.

The conditions that will result in the breaking of this precept are:

1.  The other party is an illicit partner (as described above).

2.  The doer knows that it is so.

3.  The doer has the intention to have sex with the other party.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the doer has sexual intercourse with the other party.

Lying (Musāvāda)

Apart from using words, a person can also lie by using certain gestures to communicate the lie. The conditions necessary for lying to have occurred are:

1.  The doer knows something is untrue.

2.  The doer has the intention to deceive another by communicating that untruth.

3.  The doer makes the effort to actualise that intention.

4.  As a result of that effort, the intended party understands the untruth.

[When the above factors are complete, whether or not the intended party believes it, the deed is done. It is understood by some that only lies that are intended to cause loss or harm are grave enough to lead the doer to woeful states. However, in the suttas, the Buddha clearly said that one who "abstains from false speech… do not consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward." —Editor

Intoxicants that are the Basis for Heedlessness (Surā-meraya-majja-pamādatthāna)

These include all forms of intoxicating drinks and drugs that can cause one to be heedless or negligent. To break this precept, the four conditions are:

1.  The object is an intoxicant that can cause heedlessness.

2.  Intention exists to take it.

3.  Effort is made to take it.

4.  The intoxicant is imbibed.

[Wine that is added in cooking is no longer an intoxicant as the alcohol content in it evaporates during the cooking process, and therefore does not count here. —Editor]

We who are not yet liberated from greed, hatred and delusion should try to avoid committing any unwholesome actions by observing the precepts well and hope that one day, when the karma is right we can practise the supra-mundane path that leads to liberation. May all of you be well and happy and be diligent in your practice.

Sadhu ..... Sadhu ........ Sadhu ........

Why Some People Find Meditation Retreats Stressful?

Why Some People Find Meditation Retreats Stressful?

~ Kumāra Bhikkhu

Meditation should reduce stress, right? So, logically, a meditation retreat should reduce a lot of stress. 

Then why some people find meditation retreats stressful instead?

Through my own experience in the past and teaching meditation for more than 10 years, I’ve a few observations on the why:

1) Forcing the mind to stop thinking.

Some people believe that meditation is about making their minds stop thinking. With this view, they would consciously or subconsciously force their mind to stop thinking. 

Regardless of whether they are successful in their effort, this forcing creates stress. As one does this over and over, the stress builds up.

2) Forcing the mind to focus on only one thing.

Some people view meditation as an effort to concentrate. And with that view, that’s what they try to do. When the mind is composed or collected, one can focus easily. However, when one tries to do that without having a composed or collected mind, it’s like forcing a wild monkey to sit still. 

Surely that wild monkey that the mind still is will be very much under stress.

This issue is based on a poor translation of samādhi as “concentration”. A better translation is “composure” or collectedness”. 

To bring about composure or collectedness, one should avoid forcing the mind to do something it’s not willing to do. Instead, one needs to work with the mind, befriend the mind, understand the mind.

3) Forcing the body to move very slowly.

Some people try to move in an unnaturally slow way. They believe that it helps them to concentrate. In any case, it’s an effortful way of walking. While one is fully physically ready for it, it’s still fine. But the body eventually will get tired, and that’s when it becomes increasingly stressful to maintain the slow movement.

Again, this is based on a misunderstanding of the word samādhi. There’s no need to move slowly. Nothing in the Suttas even suggests that. They just say “when walking, the monk discerns, ‘I am walking.’”

Meditation should reduce stress, not induce it. 

So, regardless of the why, if you find meditation stress-inducing, it makes perfect sense to stop and find out why.

A sharing of the down-to-earth and practical answer from a humble Bhante ......

A sharing of the down-to-earth and practical answer from a humble Bhante  ......

Is what you teach according to the Buddha's teaching?

January 9, 2015 at 6:06am

In the recent retreats I conducted in Sabah and Sarawak, I was asked in each retreat whether what I teach is according to the Buddha's teaching?

I said, "I don't know."

I wasn't there when the Buddha was around. 

Well, at least I don't remember being there. So, how can I know?

I can draw connections between my teaching and early Buddhist scriptures, and I've drawn many; but scriptures are just records, sankharas (formations, fabrications, constructions) subject to change. 

(Even in the last council in Yangon, changes were made.) So, I can't base on them to say my teaching follows the Buddha's.

However, I can say that what I teach, what I practise, has ended some major sufferings for me, thus bringing about a happier and more peaceful life. Some of my students say the same too—but again, I don't know. I can only know what's true for me.

I can say that many things that used to trouble me no longer do, or barely do. I can say that I don't react as negatively as I used to. Less desire, less anger, less delusion, less fear. 

Sometimes it even seems like I don't have to make an effort to prevent them, and that amazes me. As I checked later, I understood: 

When there's no cause, there's no effect.

These I can see for myself. These I know.

by Kumâra Bhikkhu

_________________________

Dear xxxx,

Actually, I didn't intend "to inspire those with faith to see (me) as being honest and humble", but it somehow did come up that way.

It was just an answer to a reasonable question from people who have been confused by conflicting teachings. 

They remind me of the Kalamas. So, 

it's pointless to cite this and that. All that just confuse them further, because there too nothing is verifiable, nothing paccattam veditabbo (to be known individually).

So, as the Buddha taught the Kalamas, I went by what I can know for myself. By that truth, I answered that question of theirs.

I'm tired of trying to be Theravadin, or trying to proof that I got the right teachings of the Buddha. Doing that has never brought real satisfaction, and as you said "might generate debate".

I'm interested in suffering and the ending of suffering, and I'm happy to share that with people who want to hear it. Unsurprisingly, many people are interested, seemingly without a care whether I'm even speaking Buddhism. 

They want to know a way out of their own suffering, and so they listen.

with mettâ,

Kumâra Bhikkhu

Real improvement begins with ACCEPTANCE by Kumāra Bhikkhu

Real improvement begins with ACCEPTANCE by Kumāra Bhikkhu

In spiritual teachings, Buddhism included, we often meet with the idea of acceptance. It means non-resistance of the way things are. In itself, it’s kindness. More than that, it allows the mind to be composed, and see things as they are.

 My teacher, Sayadaw U Tejaniya, told us of an interesting encounter at a meditation retreat in Bali. A woman was having difficulty accepting something that had happened in her life. A helper tried to convince her to accept it, but she resisted. “How can I accept it?!” Realising that he couldn’t help her, he brought her to see the teacher. After hearing the story, he told her, “OK. 

Don’t try to accept. Just acknowledge.” The woman thought for a while and said, “This I can do.” 

Sayadaw then told us, “She can’t accept, but she can acknowledge, but actually they are the same!”

 Now, why couldn’t she accept the word accept? I think she perceived it as condoning or agreeing. But that’s not what acceptance mean, at least not in this context. It’s really just acknowledging things as they way they are, not resisting.

 Another reason for resisting acceptance is believing that it entails letting things be as they are, and thus not improving anything. People commonly believe that to motivate change for the better we mustn’t accept things as they are—be it yourself, or the government. There’s some truth to this belief: Acting out of non-acceptance (i.e. resistance) can work. However, being based on aversion, it naturally entails negative results.

 For example, you walk into your living room to see your child having turned a wall into a canvas for his masterpiece. 

Being unable to accept the free decoration, you yell at him. You think that will teach him to never do that again. He is shocked and cries. You yell again, telling him to stop. He doesn’t. So, to assert your demand, you hit him. And that does the job. He forces himself to shut up. He may also never draw on the wall (or anywhere else) again. You achieve your aim. He has ‘improved’.

 Whether or not you consider this an extreme example, you probably agree such things happen. 

You probably also don’t need me to connect the non-acceptance and the negative results. In any case, let me apologise if that example triggered unhappy memories in you. If it did, I invite you to pause reading to just acknowledge the mass of thoughts and feelings as it is, and let it take its own course.

 What suffering we create out of non-acceptance. What suffering we perpetuate.

 The child may have grown up to be a great artist if not for the fear that comes up whenever he thinks of drawing. Other than that fear, no one, nothing, is stopping him. His resistance, his unwillingness to face the fear, perpetuates the suffering.

 If one day he decides that he has had enough of the fear, that he wants to change for the better, to improve, then he needs to acknowledge, not resist: Acknowledge the fear; acknowledge the story of his past underlying the fear; acknowledge even his non-acceptance of the fear, of the story, of himself; acknowledge his desire, his frustration, his anger, his hurt. 

Acknowledge them all as they are: a mass of ‘stuff’.

 As he acknowledges, as he accepts all that, bringing them into his view, allowing them to be as they are, he gradually learns to see them as they are. Then, as if magic, they release him, and disappear, leaving behind a harmless story.

 Real improvement begins with acceptance.

 

Kumāra Bhikkhu was ordained in 1999 at the age of 27. With his past training and interest in education, he has been sharing the Dhamma in several languages (mainly English, Mandarin and Hokkien) with people old and young. Inspired by his main meditation teacher, Sayadaw U Tejaniya, Ven. Kumāra is especially interested in spiritual teachings on how to remove the causes of suffering. Influenced by Bhaddanta Aggacitta Mahāthera, he is open to Dhamma teachings beyond orthodoxy and tradition, so long as they work towards true ending of suffering. Having found his way, he is happy to help others do so too. 

Profile: https://justpaste.it/kumara

The Three Refuges and the Five Precepts ~ By: Venerable Kumara

Back to the very basics of Buddhism ........ 

Sounds simple but not everyone can do it ...... 

need lots of perserverence and diligence ......

Dhamma Talk :

The Three Refuges and the Five Precepts
~ By: Venerable Kumara

Before a Dhamma talk, we usually chant as we did just now, i.e., paying homage to the Buddha, taking of the Three Refuges and undertaking the Five Precepts. We do so in Pali, which is said to be the language the Buddha used. It is good to understand them, so let me explain them briefly to you.

Firstly, we pay homage to the Buddha. He is not any ordinary person or monk but a Buddha, a fully enlightened person, one who has achieved the ultimate liberation. We have faith that the Buddha is the highest being and we pay homage to him. 

Then you recited the taking of the Three Refuges. Once a lay man asked the Buddha to define an upasaka (follower). He replied that one who goes to the Buddha, Dhamma and Sangha for refuge is a follower. So, by taking refuge in the Buddha, Dhamma and Sangha, we qualify ourselves as followers of the Buddha, or in other words, Buddhists. 

That's all one has to do to be a Buddhist. But to be considered a virtuous follower, we would have to observe the Five Precepts. This means that one refrains from killing and stealing. 

Sexual misconduct is also avoided and so is lying. The worst kind of lying would be those that cause harm to others. The final precept is to refrain from taking intoxicants. Nowadays, besides alcohol, there are many kinds of intoxicants, such as ecstasy pills. Even glue and cough mixture are used. A lay person who upholds the Five Precepts is virtuous and he prevents the accumulation of unwholesome kamma. By not doing bad, we are actually doing good as we protect others from our potential evil. This, in turn, creates the conditions necessary for a good present life and future rebirths because our kamma naturally return to us in corresponding ways. Therefore, the moral actions that we do determine our future. 

We're invited here today to accept offerings and bless this new shop. Let me tell you a related story during the Buddha’s time. At that time, many monks lived a nomadic existence and travelled around to spread the Dhamma. Once, a new village called Pataligama was in the making. (This village later grew to a city called Pataliputta and is now known as Patna in India). 

The villagers, hearing that the Buddha and a large group of his disciples were on his way to the vicinity, invited him and the disciples for dana at their new community hall. After dana, the Buddha chanted a few verses in Pali. In essence, he said that a wise person, in the place where he lives, should provide a meal to restrained and virtuous monks; then dedicate the merits obtained to the devas there. Being honoured thus, they will honour him in return. They have compassion for him as a mother would for her own child. One who receives the compassion of devas always meets with good fortune. 

Our inability to see beings that are normally unseen, such as devas, does not mean that they do not exist. I know of a Chinese nun who has psychic ability. She told me that when she was giving talks in Malaysia, she often saw ‘beings’ that were about two feet tall coming into the hall to listen. Believing that other sentient beings exist in the world, we should try remember to share merits with them, especially devas and our departed relatives. With this in mind, let us now share the merits that we have all gained with all sentient beings.

Sadhu ....... Sadhu ........ Sadhu ..........

KALADANA SUTTA ~ By Venerable Kumara

 KALADANA SUTTA
~ By Venerable Kumara 

Today, I will talk about Kaladana Sutta (AN 5:36). Kala means ‘time’ and Dana means ‘giving’ i.e. Timely Giving. The Buddha said that there are five types of giving which are timely. 

• Dana to a newcomer 

This applies to giving not only to monks but also to anyone who has just arrived at a place. 

Such a person usually needs some help. Giving here need not mean only physical things but also one’s assistance. 

For example, if we have a newcomer to our dana session today, it would be appropriate to lend some assistance to the person so that he/she feels comfortable in a new surrounding and also feels welcomed. I have noticed that in certain Buddhist activities the devotees do not reach out to make newcomers feel welcomed. We have to develop the necessary PR skills to reach out to newcomers like how many Christians do. The newcomer will certainly feel much happier if he feels that he is welcomed and accepted. We Buddhists have to develop this skill and make an effort to improve ourselves in this aspect. 

• Dana to a person who is leaving 

This is necessary because the departing person might not be able to receive the help that he requires in the new place. Or perhaps he needs provisions for the journey. As he has a rela-tively greater need for the generosity of others, dana to such a person is considered timely. 

Some examples would be a monk leaving on a long journey or a student who is departing for further studies abroad. 

• Dana to a sick person 

A sick person is certainly in need of giving. Much needs to be considered to bring about relief to him and not worsen the condition. 

Here the devotees are very kind to me. They are especially careful to offer food that is suitable for me because they know that I have a weak gastrointestinal system and there are many kinds of foods that I cannot take. Furthermore, Aunty Lim periodically offers me ginseng infusions and Ah Seng a concoction of natural medicine that seems to work well for me. I am very grateful to all of you for this care and concern. This is an example of dana to a sick person. 

• Dana in a situation of famine 

In Malaysia, we are lucky we have never had to face any situation where there is simply no food to eat. In some countries, often due to abnormal changes in atmospheric conditions, vast quantities of agricultural produce are destroyed and so there is insufficient food for consump-tion. If you are rich, you may be able to get food from elsewhere at exorbitant prices. In such situations of famine, food is in great need and if you give food then, you perform a very strong good kamma. 

This reminds of an occasion when I was at the receiving end of a very timely giving. Once, when I was in transit in Bangkok on the way back to Penang, I didn’t know that I needed to pay an airport tax of 500 baht in order to board the plane. I told the staff that, as a monk, I didn’t carry any money. However, rules are rules and I was duly directed to the MAS counter. I remembered then that there was a devotee in Bangkok who asked me to call her if ever I needed help but I didn’t even have the money to pay for a single phone call. As I was trying to work out a solution with the MAS staff, a Malay man came up to me and asked, “What’s the problem?” I explained the situation to him and in the course of our conversation he discovered that, like him, I too was from Subang Jaya. He then offered me 500 baht to pay for the airport tax. As I couldn’t accept the cash, he even went and bought the required coupon for me. That was the first time that I had been offered dana by a Malay. This kind of help in such a situation of great need is certainly a timely dana and should reap excellent results. 

• Offering the first produce of a field or orchard to the virtuous 

I wonder if the devotees offered the first produce at SBS to the Sangha? Or do they eat it themselves first? 

In the verse at the end of this sutta, it says that those with discernment, responsive and free from stinginess give at the proper time. Here’s one thing that many Buddhist devotees need to learn. Too often monks are given a whole lot of things that they don’t need at that time or even any time in the future. If they don’t accept, the devotee is not so happy. If they accept, they are not so happy, because they have to figure out what to do with the offering. So in any case, it puts the monk in a difficult situation. So, if you wish to give, please do give with dis-cernment and at the proper time. 

The verse continues to say that having given at the proper time, with hearts inspired by the Noble Ones, their offering bears abundant fruition. So timing is an important factor in the effectiveness of the giving. 

However, it is possible to give without an inspired heart. I shall give you an example. 

You may know that we have been going for alms on Sundays in markets. In the past, one of our devotees would inform some stallholders there in advance that the monks were coming. They would then usually prepare food and sometimes other items to be given. When Ven Ag-gacitta knew about this, he asked that they stop announcing our going as it did not seem proper. 

Besides, we have never been short of dana whenever we go. So, once without any prior announcement, we went to Aulong market. One lady devotee was unhappy that she had not been told earlier. So when she came to us, she put her food in Ven Balacitta’s bowl, then mine and as she reached Ven Aggacitta’s bowl, she stared at an attendant of ours, whom she had expected to keep her informed, and grumbled, “Didn’t inform me!” Then she “plonked” the food into Bhante’s bowl. Such is an example of giving without an inspired heart. 

The verse also says that those who rejoice in that giving or give assistance also have a share of the merit, and the offering isn't depleted by that. It’s something like using a candle to light another. Doing so does not make the first candle any less bright. 

It then says that with an unhesitant mind, one should give where the gift bears great fruit. In another sutta, it is mentioned that giving to animals is also meritorious. However, dana to a human being will reap higher fruition even if he is a crook. If the human being is of high morals, then even better. If he’s one of meditative attainments, the merits are even higher. It implies that the extent of results increases according to the virtue of the recipient. 

The verse ends in saying that merit is what establishes living beings in the next life. If we have a good storehouse of merits, we are of course better assured of a good rebirth and a good life ahead. 

So, I hope the devotees would take the advice of this sutta and give at the right time.

Sadhu .......

Sadhu ....... 

Sadhu .......

Kaladana Sutta (AN 5:36)

https://www.accesstoinsight.org/tipitaka/an/an05/an05.036.than.html

Five Advantages of Listening to the Dhamma. by Ven Kumara

Five Advantages of Listening to the Dhamma.
by Ven Kumara

Many of you have listened to many Dhamma talks, and now you are listening to another. I suppose you see the benefits of doing this, otherwise you wouldn’t be here. It is also mentioned in the Mangala Sutta (Khp 5) that timely listening to the Dhamma is one of the highest blessings. When we find something good, especially something that benefits us spiritually, it is good to share or introduce it to others. Doing so would also be to our own benefit.

Today I would like to highlight the five advantages of listening to the Dhamma based on the Dhammassavana Sutta (AN 5.202).

Learn new things......

On each occasion that a person listens to the Dhamma, he is likely to be exposed to new information and knowledge. This is especially so for a new student of Buddhism. But even for those who may have heard the subject before, listening to it again can bring about a new perceptive and perhaps even deeper understanding.

The Buddha’s teachings are unfortunately not taught in schools here in Malaysia, unlike Islamic Studies, which is a compulsory subject for all Muslims attending schools. At most, non-Muslims are only given a general subject called Moral Education, which, from what I’ve not heard, is not of much benefit to anyone. So, it is necessary to deliberately expose young people to the Dhamma in a skilful manner.

For adults, there are various kinds of courses on how to get the most out of life: many of them very much oriented to the material side, while some are genuinely more spiritual in nature. 

Usually, you have to pay big money to attend those type of courses. We, however, do it for free!

Clarify what we have learnt...........

The more you know, the more you know how much you don’t know. Listeners who are fairly knowledgeable in the Dhamma often need to clarify their understanding of it. A good example is the first precept: to abstain from killing. Is accidental killing of an insect killing? Is smoking considered as breaking the fifth precept?

Rather than being passive, it is good to ask questions during Dhamma talks and to forward your queries on what is unclear to you. This gives you a great opportunity to increase the depth of your knowledge in the Dhamma and enhance your wisdom.

Abolish doubt...........

At times, we are doubtful about certain aspects of our understanding or practice. For example, can Buddhists pray to deities or should they do as Christian converts often do: throw out their images? Should Buddhists make food offerings to their departed relatives?

If you listen to enough Dhamma, you are sure to come across topics that address such issues and you can then dispel any doubt or misgiving that you may have on such topics.

Straighten our views...........

There are a number of false views that occur among people. One such view, for example, is that there is no rebirth, i.e., when this body dies, that is the end. Such a person can be rather confused when he dies. In fact, he can be very afraid as he approaches his death. Another wrong view is that there is no law of karma. This is potentially dangerous as one having such a view would be more likely to act as he likes, believing that the evil that he does will not return to him so long as he can circumvent the worldly law.

For many of you, however, having learnt much, you probably have much less wrong views. Yet we should keep straightening them, discarding our wrong views as we learn. I too am still doing that. For example, you know that giving is good and brings good results, but do you know that it does not bring about rebirth in a happy existence? Only virtue does that. So with that knowledge, people seeking a good birth would be motivated to go beyond mere giving.

Listening to the Dhamma can help you to straighten your views so that you have a better understanding of life. With that, we can then live in better harmony within the laws of life and live a happier life.

Gladden the mind............

While living in this world we cannot be free from suffering. Yet, when you keenly listen to the Dhamma, you may experience occasions when what is said strikes you deeply and you go, “Ah…” During such an occasion, happiness and joy arises in the mind and suddenly suffering diminishes, at least momentarily. 

Wisdom arises and peace prevails. Just imagine what it would be like if such states of mind never leave us.

In a nutshell, listening to the Dhamma is immensely beneficial and will definitely lead a person to happier living and even to the ultimate liberation. 

Sadhu.........

Sadhu.........

Sadhu.........

"MERITS AND PRECEPTS" ~ by Ven Kumara

"MERITS AND PRECEPTS"
~ by Ven Kumara

First and foremost, I would like to wish everyone a Metta New Year! We are happy to be here in Kuala Sepetang today. I noticed that there is a wonderful coincidence that our two organizations have the same initials – SBS – Sepetang Buddhist Society and Sasanarakkha Buddhist Sanctuary.

I’m quite surprised by the number of people who offered alms to us during the pindacara. It’s as if half of the population of Kuala Sepetang came to do that! 

As this is the first time for many of you to give dana to monks, I think it is appropriate for me to talk a little bit about dana.

In this world, we can see that some people are extremely rich, others miserably poor while most of us are somewhere in between. Some people literally have to work themselves to the bone simply to earn a pittance of a living, while some are born with a silver spoon in the mouth and whatever they touch turns to gold (so to speak). Why, you may ask, is life so unfair?

The Buddha explained that this is the result of our past karma, which determines our storehouse of merits. Dana is a source of good merits. I once met a feng-shui master who said that she would assess a potential customer before agreeing to provide feng-shui consultation. What does she do? 

She checks if he has the merits to be rich. If she finds that he does not have such merits, she would not take up the job. 

Otherwise, the customer would only waste his time and money, and she would also get a bad name for it. So, in such a case, this person is unable to strike it rich simply because he does not have the favourable karmic backing required. No matter how hard he tries, no matter how smart he is, no matter how he tries to adjust his feng-shui, so long as he lacks the karmic potential to be as rich as he wants, he will not achieve his financial goal.

In the Buddha’s teachings, dana is neither the only nor best the source of merits. 

Greater meritorious deeds, in ascending order of greatness are, taking refuge in the Buddha, Dhamma and Sangha, keeping the Five Precepts and ultimately, practising Metta and Vipassana. It is by these practices that one can gain a good rebirth in either the human or heavenly planes—depending on your aspirations.

Question from the audience: “Our livelihood depends on catching fish in the sea so we break the first precept daily. 

What can we do about this?” [Note: Kuala Sepetang is a fishing village.]

This is a difficult question for me to answer. But in any case, I have to say fishing is breaking the first precept. I think we have to acknowledge that as it is. The karmic reaction is the same for anyone who breaks it – just like gravity pulls everyone to the surface of the earth without exception. It does not favour some, give excuses for others or exclude anyone from the corresponding result. 

Therefore, there are no two ways about this. If one commits the act, then one will receive the corresponding karmic effect. 

Whatever a person chooses to do is ultimately a personal choice. 

We choose and we reap the karmic effect of our actions.

The ideal solution, of course, is to avoid killing totally – choose another vocation. This may or may not be a useful advice for most of you.

Perhaps you should try to take steps to preserve and prolong the lives of other beings for e.g., buy and release captured animals, help to heal sick people, etc. You might like to follow the example of some Buddhists who periodically go to the market to buy and release live eels or frogs that were meant for the dining table. 

However, one should be wise enough to release them in a safe place to prevent them from being recaptured. 

There is a wonderful story of a terminal cancer patient who undertook to repeatedly buy up an entire fishing boatload of live fishes to be released back into the sea as an act of kindness. 

She eventually found herself free from cancer.

On a personal note, before I became a monk, I had begun to refrain from killing mosquitoes. 

I find that funnily enough after about a year, fewer mosquitoes come to attack me. They seem to prefer others. However, if I’m alone with Bhante Aggacitta, they would come for me instead. I suppose that’s because he has kept the precept longer than I have!

Let me end this talk by saying that when a person can keep the first precept well, it conduces to a long life in this life as well as in the next.

Sadhu ...... 

Sadhu ......

Sadhu ......

Mangala Sutta: Gratitude 🥀 By Ven Kumara

Mangala Sutta: 
Gratitude 🥀
By Ven Kumara

Ven Kumara picks up where Ven Aggacitta left off in the series of talks based on Mangala Sutta. 

According to the Commentary of Mangala Sutta, gratitude means the state of knowing by constant recollection about assistance, whether little or much, and done by whomsoever it may be. 

An English dictionary defines it as feeling or showing appreciation (thankfulness) for something done for one. 

In the suttas, the Buddha said that two types of people are difficult to find: 

one who does a favour first, that is to say he renders help to someone without having being helped by him before. A good example would be the Tzu Chi Society which started in Taiwan. 

They freely help others, even those of a different race or in another country. Another example would be the people who do dana here. When I first came to Taiping, I’d not done anything for you, yet you gave me food and also provided lodging and other things for me. 

You did all these for me first even when we were not associated in any way. 

one who is grateful and expresses gratitude (verbally or physically) 

A friend told me of a poor Malay man in Penang, to whom Tzu Chi had provided dialysis facility. In gratitude, he repaid Tzu Chi by doing gardening work for the society. 

He had no money so he repaid the good deed with his labour. 

According to the suttas, the Buddha emphasised the need for monks to show appreciation for the dana they receive. To eat alms food to some purpose, monks should have metta for their supporters. That is why we give Dhamma talks and chant blessing after receiving food from you. Also, up in SBS, we do metta chanting almost every night. Among others, we wish for the freedom of suffering for our supporters. 

The Buddha himself was one who had lots of gratitude. He even had gratitude for the Bodhi tree under which he attained enlightenment. To express that, he stood gazing at the tree without winking even once for seven days.

We should show gratitude to the following: 

The Triple Gem. Without the Buddha, Dhamma and Sangha, we would be at a loss; we would be in darkness. The best way to show our gratitude is to practise according to the Dhamma. 

Parents. It is difficult for parents to bring up children. I realise that my own parents did not have an easy time bringing up my siblings and me. So, it is not difficult to see that we must show gratitude to them. 

Teachers. We can show gratitude to them simply by paying attention when they speak. 

All others who have helped us in one way or another.

Gratitude is not necessarily giving back in kind. There are many ways to express our gratitude, but it is important to return to the person what is useful to him and serves a purpose to him. It does not have to be an immediate act. 

We can let the person know that he can count on us to return the favour within the limits of our ability in the future. If for whatever reason, we are not able to repay in material or physical sense, having thoughts and speech of loving-kindness is also practising gratitude. 

No man is an island. None of us can live without a helping hand from another. Some people refuse help because they do not want to feel indebted. One should not consider receiving help from somebody as a debt that one is bound to repay. If so, it then becomes a burden and one might be reborn as his chicken in the next life (as in a real life Burmese story)! When one who receives help feels gratitude, it should rightly be a happy and wholesome state of mind, and that by itself is good karma too. So, let others help if help is needed. Think of it not as a debt. Think of it as expression of kindness, of friendship. 

The following things will come to a person who has gratitude: 

He would be well liked. 

People would remember him and would be more likely to help him again and again. 

It promotes strong friendship. 

My father has a good friend who’s a dentist. They help each other a lot. Being a dentist, he provides regular dental service for our whole family for free. 

My father being quite handy with a lot of things renders help quite often at his house. That friend of his once said to him:

 “You are like a brother to me. 

Even my real brothers don’t treat me so well.”

On the other hand, if one does not have gratitude, particularly if he knowingly refuses to repay kindness, then the opposite to the above is to be expected. 

Even friends can end up being enemies. 

Thus, gratitude is a blessing, a mangala, and ingratitude an amangala.

Sadhu ....... 

Sadhu ........ 

Sadhu ........