Free from Depression By : Ven Balacitta

Free from Depression

By : Ven Balacitta

Sometimes people feel good, uplifted or are happy and sometimes not. When people feel bad, down or are unhappy but if they know how to take care of themselves, are calm and peaceful, then there are no problems. 

Feelings are impermanent and are subject to change. If they do not know how to take care of themselves, are calm and peaceful, then there are problems. However it will not be a problem if one meets the right person who is able to help or advise one to solve it.

Nowadays, people are exposed to many kinds of advertisements which try to tell people that life would be more wonderful, uplifting or happier when they use their products. When one is looking for help, it is important that one finds someone who really is capable to help, otherwise, no help is better. If a person goes to see a doctor for help because of a feeling of emptiness or unhappiness or they are feeling bad or down, then it is highly possible that the doctor will prescribe some anti-depressant drugs for him. Taking anti-depressant drugs is of course the easiest and quickest way to make oneself feel good again but that is only temporary. In order for us to solve any problem, it is important for us to solve the cause of the problem. If we try to solve any problem without knowing and taking care of the cause, we may only solve the problem superficially. The root cause will still remain to generate the problem again and again. But anyhow, if any of you are taking these anti-depressant drugs already, please do not discontinue it before you find a better solution, otherwise, the sudden termination of the usage of the drugs is known to give many kinds of problematic reactions to the user.

We human beings have a body and mind. The mind of an uninstructed worldly person will surely be adversely affected when encountering a highly unwanted situation like the loss of someone very dear. When the mind is affected, the body will also be affected. If one is unable to accept the reality that all conditions in life are all impermanent and subject to change, then one will be easily disturbed whenever something good changes to bad. A person who is too engrossed with the vicissitudes of life will always be busy running after gain, praise, honour or pleasurable sensations. 

Similarly, he will also be busy trying to run away from loss, blame, discredit or unpleasurable sensations. 

When he encounters the former, he will feel elated, and when he encounters the latter, he will feel dejected. One who is easily elated or dejected is also a person who can easily lose his mental balance.

Living in the world, it is inescapable for people to experience the vicissitudes of life. Sometimes we will experience the results of our good kamma and sometimes we will also experience the results of our bad kamma. It is easy for people to be able to take care of themselves, be mindful, be peaceful and calm when life is smooth and easy but when the extreme downside of life happens suddenly, many will loose their mental balance. There will be sorrow, lamentation, pain, grief or despair and very sadly, most will also start to neglect their health.

The Buddha has shown us the four Noble Truths. In the four Noble Truths, he has shown to us what is suffering, what is the cause of suffering, what is the freedom from suffering and what is the path towards the freedom from suffering. The path towards the freedom of suffering is, of course, the Noble Eightfold Path which can be categorized under morality, meditation and wisdom.

Nowadays, there are many meditation retreat centres where one can learn to develop this Noble Eightfold Path. If any of you always feel bad, down, empty or unhappy, I encourage you to go for meditation retreat.i I wish others who are presently feeling good, strong and happy, to protect yourself by cultivating a meditative way of life, who knows when the “U Turn” will come. Correct meditation practice with the right kind of supports (morality and wisdom) can help one to understand the true nature of the world better, which in turn, will help one to be able to maintain mental balance even when facing the extremities in the vicissitudes of life.

As a matter of fact, in order for us to be always 100% free from mental suffering, we have to reach the state of Arahantship (full-enlightenment) . To reach that state, we have to develop the Noble Eightfold path in full perfection and this is not an easy job to do. 

But anyhow, if one starts correctly in the development of the Noble Eightfold Path, one can be said to have entered the stream of the Noble Eightfold path, a Sotapana (Stream-enterer)- SN. 55.5 A Sotapana, although is not a person 100% free from mental sufferings like an Arahant, is nevertheless, much more free from mental suffering than the most fortunate ordinary person in the world. A Sotapana already has right view with regard to the true nature of the world, the five aggregates or the so called “self”. He understands truly that whatever things that he has been identified with before as “mine”, “I”, or “myself” are actually impermanent, stressful and empty. He will never cling to it madly as before and it is impossible for him to fall into clinical depression like an uninstructed worldling again. A Sotapana might be depressed for a while when encountering the loss of someone dear but he knows the path to come out of it and he will come out of it. Just like venerable Ananda, when venerable Sariputta, venerable Mongallana and the Buddha were gone, he was depressed, down hearted and feeling empty. But it was only for a while because being a Sotapana, he knows the path to come out from suffering. If earlier, a person needs to depend on anti-depressant drugs for his superficial wellbeing, upon reaching the state of Sotapana, he can now throw away all of his anti-depressant drugs forever. Forever he is free.

Now, after talking about freedom from mental suffering, I would like to talk about our physical health. 

If one takes good care of his own physical health, he will enjoy at least 50%.of wellbeing, that is, bodily wellbeing. 

But If a person does not take good care of his bodily health and he is still an uninstructed worldling, he will suffer twice if he falls sick, that is, one part in body and the other part in the mind - for lamenting, complaining, worrying, ...

Earlier, I had said that when a person's mind is affected, his body will also be affected. But this does not mean that one who is totally free from mental suffering is also totally free from bodily sufferings. Although our mental wellbeing does influence our bodily wellbeing, this does not mean that all the causes of our bodily wellbeing is caused by our mind. I have found two places in the cannon that tell the causes that can affect our bodily wellbeing. One is from the Sutta and another from the Abhidhamma. They are as follows:

In the Sutta – SN. 36:21, it is mentioned that there are 8 causes that affect our feeling (bodily pain). They are:-

1. Disorders of the bile;

2. Disorders of the phlegm;

3. Disorders of the internal wind;

4. Imbalance of the combination of the bodily humors (bile, phlegm and wind);

5. Change of climate;

6. Uneven care of the body;

7. Harsh treatment (external forces); and

8. The result of kamma.

In the Abhidhamma, it is mentioned that there are only 4 causes but what I can see is that it is quite similar to the above except that it is presented in a different way and they are:-

1. The food that one consumes (the food one consumes could have effect on one or all of the bodily humors);

2. change of climate (environmental changes like electrical radio magnetic wave pollution, air pollution and any other type of pollution should also be included);

3. the mind (the capability of the mind in facing the vicissitudes of life); and

4. the fruition of past karma. 

I will also like to bring to your knowledge some tips for health which I found mentioned by the Buddha in the Suttas:-

a. “When a man is always mindful, knowing moderation in the food he eats, his ailments then diminish; he ages slowly, guarding his life.” - ( extracted from SN. 3:13)

b. “...Come, bhikkhus,eat a single session (before noon) by so doing, you too will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding.”- (extracted from MN 65)

c. ... your medicine of strong-smelling urine (puttimutta) will seem to you to be just like the various tonics of a householder or householder's son... As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding. (extracted from AN. VIII, 30)

d. ... 'Good man, this repulsive urine (putimutta )is mixed with various medicines. 

Drink from it if you want; as you drink from it, its colour, smell and taste will not agree with you, but after drinking from it, you will be well...after drinking it, he became well.ii– ( extracted from MN.46)

e. Monks, there are these five advantages of walking meditation (cankama) it hardens one for traveling; it is good for striving; it is healthy; tends to good digestion after one has eaten and drunk, munched and crunched; the concentration won from it, last long... (extracted from AN. III, 29)

With the above information, I hope that by now you will know, at least, what needs to be balanced, what needs to be avoided, what needs to be done for your own well being, for your own happiness.

That's all for today. By the power of the Buddha, the Dhamma and the Sangha, may all of you be successful in finding real peace, real harmony, real happiness and be happy always.

i There are many meditation centres around in Malaysia and all of them are doing a great job in strengthening the faith of the people in the teaching of the Buddha. 

But if a depressive person were to come to see me for advice, I will recommend him or her to attend at least a 10-day meditation course conducted by S.N. Goenka or his assistant teachers. Depressive people are weak in energy and self-discipline, they need constant encouragement. The simple meditation instruction coupled with the healthy atmospheric condition in the Goenka meditation centre, could help. These are their contact numbers: 012 339 0089 (Chinese speaking) and 016 341 4776 (English speaking)

ii If one is in poor health and all conventional treatments have failed, why not give urine therapy a try. Who knows this simple therapy will work miracles. The book titled “ The Water Of Life” by John W. Armstrong is a very powerful book, it can change people's perception with regard to urine. But if one does not have the guts to try urine therapy even after reading so many cases of successful stories, then why not try Water Therapy. It can also work like a miracle for curing many kinds of illnesses. Very often, I will drink about 1.5 litres of water first thing in the morning. After that, I can feel that my whole bodily cells become very happy. I feel refreshed, energized and good. 

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

Copied 

Photo credit. The owner who posted it.

26 September 2023

"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 ........

29th December, 2022

Disciples of the Buddha By Venerable Balacitta, with Introduction and Conclusion by Ven Aggacitta

Disciples of the Buddha
By Venerable Balacitta, with Introduction and Conclusion by Ven Aggacitta

Ven Aggacitta (Introduction): 

When first time visitors come to SBS, many express surprise as they expect to see a temple but are greeted instead with more resort-looking chalets or kutis. Actually, we are neither a resort nor a temple. Sasanarakkha Buddhist Sanctuary or SBS (Sasanarakkha in Pali means “Guardian of the Sasana”) is a training centre for monks. 

Becoming a monk does not just mean shaving the head bald and wearing the saffron robes. A good and capable monk has to learn a lot of things including how to chant, have restraint in thought, speech and action, meditate, and practise other aspects of the Dhamma, to name just a few. He must learn and put into practice sila, samadhi and pañña. Good practising monks are not the pasar malam types who go about doing some very undesirable things like exchanging amulets for money. 

Sila for a monk consists of the observance of many thousands of precepts apart from the main 227 better known ones. A monk must not only memorise the precepts but must learn to put them into practice. At SBS, we also train monks to give Dhamma talks. This is anumodana—a way of repaying the layman’s support for the Sangha. 

A trainee monk at SBS has to first undergo a year as an eight precept-holder followed by another year as a novice before ‘graduating’ as a full-fledged bhikkhu. In fact, we recently had our first Bhikkhu Ordination Ceremony (BOC) on 8 August and now Ven Balacitta, the first bhikkhu to be ordained here will put anumodana into practice. 

Ven Balacitta: 

The Buddha once said “Sabbadanam dhammadanam jinati” – the gift of the Dhamma surpasses all gifts. 

After the Buddha’s parinibbana, Ven Mahakassapa convened a meeting of 500 arahants to compile and recite the BuddhaDhamma. As a result of this, the Buddha’s teachings were divided into 5 divisions, 4 of which are generally accepted by both Theravada and Mahayana Buddhism to be authentic teachings. They are: 

Digha Nikaya 

Majjhima Nikaya 

Samyutta Nikaya 

Anguttara Nikaya

Today’s talk is from the Anguttara Nikaya, based on a sutta called Mahanama Sutta (AN 8:25). 

At one time in Nigrodharama monastery in Kapilavatthu, a devotee named Mahanama, paid his respects to the Buddha and then stood to one side. He then asked the Buddha 4 questions:- 

Who is a disciple (upasaka) of the Buddha? 

Who is a virtuous disciple of the Buddha? 

Which kind of disciple benefits himself but not others? 

Which kind of disciple benefits himself as well as others?

Who is a disciple of the Buddha? 

To the first question, the Buddha said that one who accepts Tisarana (the taking of refuge in the Buddha, Dhamma and Sangha) is a disciple. In this kappa (aeon, or world cycle), we have only 5 Buddhas. Siddhattha Gotama is the fourth Buddha. It is very rare to meet with a Buddha. 

An upasaka accepts the Buddha as his teacher, and takes refuge in the Dhamma and the Sangha. 

When I first came to SBS and lived alone in a kuti, I felt discomfort due to—I suspect—the presence of other unseen beings. Then I remembered Bhante telling me to recite the Tisarana whenever such a situation arises. I did as advised and after that, I was able to sleep soundly till daybreak every night. From that time on, it is my practice to chant Tisarana routinely every morning and night. 

Who is a virtuous disciple of the Buddha? 

A virtuous disciple practises the basic Five Precepts. 

One should not kill (or ask people to kill on his behalf), e.g. asking for live seafood to be slaughtered for one's consumption. 

One should not steal. 

One should not lie. A person who tells lies will often find it difficult to gain people’s trust and respect. 

One should avoid sexual misconduct. 

One should not imbibe intoxicants. A person who wishes to keep this precept will not be so easily tempted by the offer of pleasure-inducing drugs. 

Which kind of disciple benefits himself but not others? 

To this third question, the Buddha said that such an upasaka 

has faith in the Buddha 

is virtuous according to the 5 Precepts 

is liberal or generous 

desires to see bhikkhus 

desires to listen to the Dhamma 

is inclined to remember the Dhamma 

reflects on the Dhamma 

practises the Dhamma according to one's understanding. 

A disciple who has all these qualities but does not encourage others to follow suit will only benefit himself but not others. 

Which kind of disciple benefits himself as well as others? 

However, if such a person further encourages others to follow suit, he is one step ahead and benefits both himself and others. 

So if you all claim to be Buddhists, what type of lay disciples are you? 

Ven Aggacitta (Conclusion): 

A number of people equate the taking of refuge in the Buddha, Dhamma and Sangha with the wearing of amulets. In fact, many people frequently ask me to give them amulets. 

Just a few days ago, a man showed me an amulet purportedly obtained from Myanmar and said to cost RM8,000. I looked at it and found it to be from Thailand as there were Thai characters on it. He offered to sell me the amulet but I declined saying that I already have the Refuges in my heart and that was the best protection one can have. 

Earlier on when I was staying in Khemarama, a workman approached me for an amulet to give him protection. I told him to see me the next day if he was really keen on it. The following morning when he came, I taught him to chant Tisarana and told him, “This is your ‘amulet’. 

Chant it frequently with faith and you will be protected.” 

Malaysia is an Islamic country and the Muslims pray 5 times a day. They also make sure their children are exposed to the Quran from young by sending them for extra religious classes. We Buddhists don’t even chant regularly, what more study or listen to the Dhamma. There is actually no excuse for this because Dhamma is readily available whether in print or through the media. For example, Ven Suvanno gave a series of good Buddhist talks in Hokkien, which are available in cassettes and compact discs. Ven Bhikkhu Hye (Dhammavuddho) has also published his English and Hokkien Dhamma talks in CDs. 

The experiences of devout Buddhists have shown that when we keep the Refuges in our heart and mind all the time, we are actually protected against danger. There was a case of a Burmese writer who was very religious and chanted the word “Arahant” many times a day using prayer beads at every available opportunity, a habit ingrained since childhood. Each prayer bead represents one single word and 1 strand consists of 108 beads. 

Let me first explain the meaning of the word “arahant” before continuing with the story. There are 3 meanings to the word Arahant 

“A” means “no” and “rahant” means “in seclusion”. The Buddha is an arahant who does not commit any evil even in private. 

“Ara” means “enemies” and “hant” means “killed or eliminated”. So an arahant can also mean “one who has eliminated enemies”. Enemy here refers to our kilesa (greed, hatred and delusion), our internal foe. 

The Buddha has eliminated all of them. 

“Arahant” means “a person who is worthy”. Worthy of what? Worthy of the gifts and respect of people. And the Buddha, because of his many virtues, is certainly deserving of this title!*]

Once when he was travelling on a train in Burma, it was bombed by insurgents who wanted to make sure that any survivors were either captured or killed by gunfire. At the time the bomb was detonated, he was chanting the word “Arahant” as usual and miraculously, he escaped unhurt. When the insurgents started killing the remaining survivors, he ran for shelter in a monsoon drain. Again, amidst the hail of bullets, he was not shot. For the whole one and a half hours during the attack, he kept on chanting and at the end of the siege, he emerged as the only survivor. 

There is also a Malaysian family who had a maid who could see spirits. The maid told her employer that a malevolent spirit from back home had followed her to her Malaysian workplace. 

This devotee asked me why that spirit managed to enter her household even though she has a few altars around her house. Although she meditates sometimes, what was missing was that she did not do any chanting at all and that resulted in the lack of protection. I instructed her to do regular chanting of some basic parittas (protective passages) and sure enough, that helped to get rid of the spirit. 

Thus, chanting is important. One does not have to chant very lengthy suttas. Simple verses like Tisarana or even a single word like “Arahant” is sufficient as long as it is done with faith, concentration and persistence.

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

21st December, 2022

“DANA, SILA AND BHAVANA" ~ by Ven Balacitta

“DANA, SILA AND BHAVANA"
~ by Ven Balacitta

Today’s dana is held for 2 auspicious reasons—the installing of a new Buddha image and the full moon celebration of Mr and Mrs Teh’s newborn grandson.

As usual, before any dana or Dhamma talk, we chant the Tisarana and the Pañca Sila. This is be-cause when we chant the Tisarana, we are seeking refuge and protection in the Buddha, Dhamma and Sangha. 

All of us are lucky enough to be born in a world cycle where there is a Buddha. In our tradi-tion we believe that in this present kappa (a kappa is the length of time it takes for a person to wear down a solid block of granite 1000 cu. km. in size if he were to take a silk cloth and wipe it once every 100 years), there are only 5 Buddhas. Gotama Buddha is the 4th Buddha and Metteyya (Maitreya), the last Buddha in this present kappa, will only appear in the extremely far future after our death. So if any one comes and tell you that so and so is a Buddha you should understand that our tradition will not accept it. We Buddhists, besides taking refuge in the Buddha, Dhamma and Sangha, should try our very best to do dana, guard our sila and practise bhavana everyday for our growth in happiness.

Dana (giving)

There are 3 types of dana: -

1.  Material – in the form of food, money and other tangible items.

2.  Service – such as doing charitable work. One of the best kinds of service is to renounce to learn, practise and eventually teach the Dhamma.

3.  Body – this is one of the highest forms of dana and involves giving a part of our physical self such as donating blood or pledging our organs after death.

A dana that is well offered has the following qualities: 

1.  Personally offered instead of delegated.

2.  Respectfully offered.

3.  Of a suitable nature.

4.  Offered to the correct recipient.

5. The merit of the dana increases manifold with the sila and spiritual attainment of each recipient, such as starting from a layman, a practising yogi/monk, an ariya (through all the 4 stages), a Pacceka Buddha and culminating in the highest of them all, a Sammasambuddha.

Sila (precepts)

If a person is very charitable but has no sila, it is highly likely that he will be reborn in a lower plane of existence but will not be short of material comforts; such as being reborn as the beloved pet of a rich householder. On the other hand, a person who has sila but is not charitable finds it hard to have material comforts even though he might be born in a higher plane of existence. A person who is both charitable and virtuous has it all. If he is reborn in heaven, he will appear extremely luminous and ra-diant.

The basis of sila is the Pañca Sila, (Five Precepts) which entails abstention from 

1.  killing

2.  stealing

3.  sexual misconduct

4.  lying

5.  indulging in intoxicants which dull the mind and makes one behave stupidly.

Whenever possible, we should also strive to observe the 8 precepts. The additional 3 precepts are to abstain from:

1.  food after noon

2.  entertainment (which blurs our mental acuities) and adornments (that increase our vanity)

3.  sleeping on a high, luxurious bed.

It is especially virtuous to keep the 8 precepts on Uposatha days. According to traditional beliefs, on such occasions Sakka Devaraja will come down to witness and bless us for our efforts. A person is encouraged to seek the blessing of a monk when he wishes to observe these extra precepts for 2 reasons:

He will have to make good his promise and make sure he observes the precepts properly. It will act as a deterrent for him and prevent him from straying from what he has pledged to observe.

After giving his blessings, a monk will normally transfer merits for such a meritorious act.

Bhavana (mental development)

This is the development of wisdom. There are three levels of wisdom: 

1.  wisdom gained through hearing

2.  wisdom gained through thinking or pondering like those of philosophers

3.  wisdom gained through meditation.

Nowadays there are many types of teachings and to listen to all of them without an intelligent, inquiring mind will cause the listener to be confused. Therefore it is important for everybody to listen to good Dhamma. In our tradition, we believe that good Dhamma can be found in the 4 Nikayas. 

As for the wisdom gained through thinking or pondering, it is good if one bases one’s thinking on right view by listening to good Dhamma first. Otherwise if it is based on wrong view, one could be a dangerous person to oneself or others. 

When one gains the right view of anicca, dukkha and anatta through meditation, that moment can be equivalent to the mental attitude of one who has attained the fruit of liberation. Every Saturday evening in SBS, Bhante Aggacitta will give instruction to those who want to cultivate wisdom through meditation. If you are interested you are all welcome to participate. There are volunteers who will drive you up to SBS starting at about 8.00 pm from the Tiger General Shrine at the foothill. 

Before I conclude, I would like to introduce you to a particular sutta, which I first read in 2001 when I was still a layman. This is the “Mangala Sutta Vannana” by the late Venerable K. Gunaratana, first published in 1956 by Mahindarama Buddhist temple. I can still recall the joy that arose in me as I read all 36 verses of it. So great is the virtue of this sutta that in Myanmar, children are taught it in school. This is the sutta that was uttered by the Buddha in Jetavana, Anathapindika’s monastery, when a radiant heavenly being sought his advice on what is auspicious and good.

In conclusion, it is my hope that after listening to this Dhamma talk, all devotees will go home, memorise the important points, reflect on them and put them into practice.

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

Putting away your " Pride " Dhamma Talk : Manadatha the Proud by Ven Balacitta

Putting away your " Pride "
Dhamma Talk :
Manadatha the Proud
by Ven Balacitta

As long as we are not Arahants, we all have pride.

During the Buddha’s time, there lived a Brahmin whose nickname was Manadatha, which in Pali means ‘the proud one’. He was given this nickname because he did not respect anyone, not even his parents, eldest brother or his teachers. One day, Manadatha heard that the Buddha was giving a sermon in his village. He decided to go and attend the session. However, he told himself that he would only stay if the Buddha acknowledges and welcomes his presence; otherwise he would leave immediately.

When he reached the venue of the sermon, the serenely seated Buddha naturally did not welcome him in a grand or ostentatious way as he had expected. This, Manadatha felt, was a great insult because in India at that time, the Brahmins were positioned at the top rung of the caste system and were always accorded extreme respect. His pride was hurt and he turned to leave.

The Buddha, knowing what was in Manadatha’s mind, then said:

A person should not let his pride get in the way of progress. You are here for a purpose –to listen to a sermon. Do not let your pride block what you should achieve.

Manadatha was surprised that the Buddha could read his mind. Realising the truth of what the Buddha had said, he quickly knelt and bowed his head repeatedly in respect. The Buddha stopped him, asked him to sit down and listen well before He proceeded with His sermon.

There are 4 kinds of people worthy of our sincere respect. They are our mothers, fathers, eldest brothers and our teachers.

Our parents protect and care for us. They are our benefactors. They go through a lot of trials and tribulations to ensure that we are well brought up. 

In olden times, the first-born son of any family is designated the future head of the family and the one who will succeed the father. He is entrusted with the responsibility of caring for the entire household. This is true even for royalty. The eldest brother should therefore be accorded the respect he deserves. 

Our teachers guide and teach us and for that we should respect them too.

A respectful person is in turn praised by even Sakka Devaraja (Thi Kong) for even a lofty deity like him knows how to respect his own parents, elders and teachers. In his previous life as a human being, Sakka Devaraja (Thi Kong) concentrated on perfecting 7 great aspirations:

He was filial to his parents. 

He avoided harsh speech. 

He respected his elders. 

He did not engage in slander. 

He was generous to all. 

He was truthful and sincere in whatever he did. 

He was not quick to anger. Whenever anger arose, it was quickly doused.

Through his own effort in perfecting these aspirations, he was reborn in Tavatimsa Heaven as Sakka Devaraja (Thi Kong).

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

WHO IS AN ARAHANT ?" By Ven Balacitta

Dhamma Talk

 

 "WHO  IS  AN  ARAHANT ?"

By Ven Balacitta

When the sun shines at the lotus pond, not all of the lotuses will receive the sunshine. Some of the lotuses will have wilted away even before they reach the surface of the water; some break through and float gently just on the surface while others rise and bloom in all their glory a foot or so above the surface, enjoying the beautiful sunshine.

Actually, not all of us after hearing the Buddha's teaching can be able to practice or want to practice the teaching successfully until we reach full enlightenment or arahantship. Some of us are without hope at all, some are on the way to it and some need more then a life time, and only those who are very gifted can gain full enlightenment in a life time of practice. It is just like the various stages of growth of the lotuses.

There are 4 levels of enlightenment – Sotapanna [1st stage], 

Sakadagami [2nd stage], 

Anagami [3rd stage] and 

a fully Enlightened Arahant. 

The level of enlightenment one achieves is dependent on how well one has developed the Noble Eight Fold Path. All unenlightened beings have 10 fetters that hinder them from gaining enlightenment. When a person has eradicated all the 10 fetters, he is an Arahant. In brief, the ten fetters are:

1. identity view;

2. doubt (about the Buddha, Dhamma, Sangha, and the training);

3. wrong grasp of rules and observances;

4. sensual lust;

5. ill will;

6. desire for existence in form realm;

7. desire for formless existence;

8. conceit;

9. restlessness; and

10. ignorance.

Sotapanna is known in English as stream-enterer and he had eradicated the first three fetters. A stream-enterer is so called, because he has entered into the stream that leads toward nibbana, that is, the stream of the Noble Eight Fold path. 

When a person reaches this stage, he will at most have seven more life times to go either into the human realm or heavenly realm before he experiences the highest bliss - Nibbana.

A Sakadagami is known in English as once-returner and he has eradicated the first three fetters and weakened lust, hatred, and delusion. He will only return to this world once, before he experiences Nibbaana.

An Anagami is known in English as a non-returner and he has eradicated the first five fetters. He will take rebirth in the brahma world and from there, when time is ripe, he will experience Nibbaana.

The highest and the best attainment is the stage of Arahant. It is attained when someone has fully developed the Noble Eight fold Path and thus eradicated all the 10 fetters. When a person gains this stage, he realizes and experiences the highest bliss - Nibbaana. It is to our great benefit if we have a chance to meet and serve an arahant.

There are nine things that can never be seen to be done by arahants. They will never do it, not even in secret. If we do see a self-claimed arahant doing such things, then we can declare openly, without any fear of creating any bad Kamma, that the so claimed arahant is a fake!

The nine things that arahants will not do are:

1. killing living beings intentionally;

2. taking what is not given with the intention to steal;

3. engaging in sexual activities;

4. telling a deliberate lie;

5. making use of accumulated enjoyments which he did in the past when he was a householder (for example,

food and money);

6. taking a wrong course of action on account of desire;

7. taking a wrong course of action on account of hatred;

8. taking a wrong course of action on account of delusion; and

9. taking a wrong course of action on account of fear.

~ (AN 9:7)

That’s all for this talk. If any of you happen to discover that someone is really an arahant, please inform me. I want to visit an arahant for it is good and a great blessing. Thank you and may you all be happy.

Note: Reference to most of the information above is obtainable from the book entitled, "In the Buddha's Words" by Bhikkhu Bodhi.

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