Muhammad Bakhtiyar

In 1199 CE, Muhammad Bakhtiyar, a Turkish Muslim marauder, after conquering India, killing all the monks he could find in The International University, and burning down all buildings there, was on his way to invade Tibet when bad weather condition forced him to retreat. He and his army of 20000 soldiers perished while trying to cross a river, because of sudden flood. In Asia, especially at the mountainous regions, river water level may be very low. But during the monsoon season, if you happen to be caught during a thunder storm and torrential rain, within an hour the water level can rise many meters. While he was in India, he plundered and kill monks at Nalanda International University in 1198 (AD). A Persian historian recorded this incident from an eye-witness in 1243 CE They took many months to destroy the university because the books needed time to burn. That was the largest collection of books even by our standard today. As the impending raid was confirmed, all the students left except one who stayed back to assist the old monk. He carried his master to a safe hiding place. That Tibetan student completed his studies and with the consent of his teacher, returned to Tibet. The fully armed soldiers arrived and were ready for an assault, but found that place empty. They carried on hunting for monks and nuns in or around the city. All the monks captured were either burned alive or beheaded. The nuns were either raped and killed or taken as sex slaves. The few monks who escaped the massacre fled with their Buddhist scriptures to secluded monasteries far away or traveled by ship to Burma. They also went to Chittagong, and the south eastern corner of Bangladesh. Some trekked north across the Himalayas to Nepal and Tibet. For some time, a few monks were still hiding near the ruined Nalanda. A Tibetan named Dharmaswamin confirmed that in 1235 CE, an old monk Rahula Sribhadra was teaching Sanskrit grammar to seventy students. A lay disciple, Jayadeva supported him and his students. While the Tibetan pilgrim was there, the Turkish soldiers returned for another raid to hunt down and kill any monk who dared to remain. These soldiers also ransacked the ruins hoping to find buried treasures. With the collapse of Buddhism in India, Buddhist shrines and monuments were either plundered, destroyed or left to ruin. The Buddhist Temples were converted to Hindu Temples. The extermination of Buddhist monks was a fatal blow to the Sangha in India as the laity was forced to convert to Islam or Hinduism. Hinduism and Jainism later were subjected to the same persecution but their priests were not so easily recognized to be targeted for killing.

Muhammad Bakhtiyar. a Turkish Bandit

In 1199 CE, Muhammad Bakhtiyar, a Turkish Muslim marauder, after conquering India, killing all the monks he could find in The International University, and burning down all buildings there, was on his way to invade Tibet when bad weather condition forced him to retreat. He and his army of 20000 soldiers perished while trying to cross a river, because of sudden flood. In Asia, especially at the mountainous regions, river water level may be very low. But during the monsoon season, if you happen to be caught during a thunder storm and torrential rain, within an hour the water level can rise many meters. While he was in India, he plundered and kill monks at Nalanda International University in 1198 (AD). A Persian historian recorded this incident from an eye-witness in 1243 CE They took many months to destroy the university because the books needed time to burn. That was the largest collection of books even by our standard today. As the impending raid was confirmed, all the students left except one who stayed back to assist the old monk. He carried his master to a safe hiding place. That Tibetan student completed his studies and with the consent of his teacher, returned to Tibet. The fully armed soldiers arrived and were ready for an assault, but found that place empty. They carried on hunting for monks and nuns in or around the city. All the monks captured were either burned alive or beheaded. The nuns were either raped and killed or taken as sex slaves. The few monks who escaped the massacre fled with their Buddhist scriptures to secluded monasteries far away or traveled by ship to Burma. They also went to Chittagong, and the south eastern corner of Bangladesh. Some trekked north across the Himalayas to Nepal and Tibet. For some time, a few monks were still hiding near the ruined Nalanda. A Tibetan named Dharmaswamin confirmed that in 1235 CE, an old monk Rahula Sribhadra was teaching Sanskrit grammar to seventy students. A lay disciple, Jayadeva supported him and his students. While the Tibetan pilgrim was there, the Turkish soldiers returned for another raid to hunt down and kill any monk who dared to remain. These soldiers also ransacked the ruins hoping to find buried treasures. With the collapse of Buddhism in India, Buddhist shrines and monuments were either plundered, destroyed or left to ruin. The Buddhist Temples were converted to Hindu Temples. The extermination of Buddhist monks was a fatal blow to the Sangha in India as the laity was forced to convert to Islam or Hinduism. Hinduism and Jainism later were subjected to the same persecution but their priests were not so easily recognized to be targeted for killing.

Attack on Nalanda International University

Mohammad Baktyar was a Turkish bandit who established himself as the emperor of India. His 20000 soldiers and him were drown on the way back from Tibet to Northern India by the heavy monsoon rains. But that happened only after he killed the monks and the lecturers at the Nalanda International University. The fully armed soldiers arrived and were ready for an assault, but found that place empty. They carried on hunting for monks and nuns in or around the city. All the monks captured were either burned alive or beheaded. The nuns were either raped and killed or taken as sex slaves. The few monks who escaped the massacre fled with their Buddhist scriptures to secluded monasteries far away or traveled by ship to Burma. They also went to Chittagong, and the south eastern corner of Bangladesh. Some trekked north across the Himalayas to Nepal and Tibet. For some time, a few monks were still hiding near the ruined Nalanda. A Tibetan named Dharmaswamin confirmed that in 1235 CE, an old monk Rahula Sribhadra was teaching Sanskrit grammar to seventy students. A lay disciple, Jayadeva supported him and his students. While the Tibetan pilgrim was there, the Turkish soldiers returned for another raid to hunt down and kill any monk who dared to remain. These soldiers also ransacked the ruins hoping to find buried treasures. With the collapse of Buddhism in India, Buddhist shrines and monuments were either plundered, destroyed or left to ruin. The Buddhist Temples were converted to Hindu Temples. The extermination of Buddhist monks was a fatal blow to the Sangha in India as the laity was forced to convert to Islam or Hinduism. Hinduism and Jainism later were subjected to the same persecution but their priests were not so easily recognized to be targeted for killing. In the Bhruidatta Jataka, the Buddha questions the supposed divine justice of the creator as follows: “He who has eyes can see the sickening sight, why does not Brahma set the creatures right? If his wide power no limit can restrain: Why is his hand so rarely spread to bless? Why are his creatures all condemned to pain? Why does he not to all give happiness? Why do fraud, lies, and ignorance prevail? Why triumphs falsehood: truth and justice fail? I count you Brahma one the unjust who made a world in which to shelter wrong.”

Kamma & ITs Fruits

There were cases which non-Buddhists who wished to show that their religions were superior to Buddhism, deliberately questioned the monks regarding how Buddhism, that was introduced 2600 years ago could be still valid today. They pointed the examples of Buddhists today who have to cull animals. In these cases, the culling is acceptable because we have to save the lives of millions of other lives. For example, if you come across a man who is going to shoot another person, and you kill the attacker on the spot, you do not commit the bad Kamma of killing because you are saving another person. This example was given by the Buddha. However, if a country attacks another country for selfish reason, and a citizen joins the armed forces, in the process he kills some of the so-called enemies, he creates the personal Kamma of killing. Fixed Kamma is committed with speech, mind and body. The example would be a premeditated crime. Every thought, utterance, and deed is a seed that ripens over time. Everyone has the potential at every moment to alter the course of the future Kamma, by doing good deeds. The Buddha personally said “If there is no way out, I will not be teaching you today”. Collective Kamma is created when a group of people, for example, go and set fires to destroy properties and living beings. The resulting Kamma will be about the same for the future of this group. They will be burned to death in their future live and their properties will be destroyed by others. Kamma means the retribution or reward, in current or future life. How do we account for the unevenness in this ill-balanced world? Why should identical twins, inheriting like genes, enjoying the same privileges, be intellectually and morally totally different? Poverty and want are the results of miserly thoughts and actions in past lives. Deformity is due to past evil Kamma. Human birth is due to a past good Kamma. Cunda, a butcher, who was living in the vicinity of the Buddha’s monastery, died squealing like a pig because he slaughtered pigs to earn a living. There are common Kamma, fixed Kamma and Collective Kamma. It is the law of nature. Every good action will result in good Kamma and every bad action will result in bad Kamma. No one can escape it except the Buddhas and the Arahants, whose actions will create no further Kamma. However, Arahants and Buddhas are not exempt from the effects of indefinitely effective kamma, for example, Arahant Moggalana was slaughtered and cut to pieces by thugs. Kamma is not stored anywhere. Just as mangoes are not stored in the mango tree. But when the conditions are right the fruits spring up during the season. The kammic energy created by sentient beings does not dissipate until it has given its effects, or until it becomes defunct. For example when the doers become Arahants or Buddhas, and they have attained Parinibbana, whatever kammic energy which has been left will automatically become defunct. Wholesome actions produce good results, which will lead to happiness here and hereafter. The ten Kammically wholesome deeds are: generosity, morality, meditation, reverence, service, dedication of merits, rejoicing in the merits of others, hearing the doctrine with respect, teaching the doctrine, and correcting the wrong views of others. Unwholesome actions have evil consequences which can result in this life or hereafter, sooner or later, when suitable conditions are present for maturation to take place. Thus whatever actions you have performed, good or evil, they will inevitably reward you with either happiness or suffering. The retributory kamma may be strengthened or weakened by current efforts, e.g. the good or bad deeds you are doing now. The ten unwholesome actions are: killing, stealing, sexual misconduct, lying, slander, harsh speech, gossip, covetousness, ill will, and wrong view. There are three types of kammic energy, one is that which will produce immediate effects. The next is the one that will produce subsequent effects. The last one is one that has indefinite effects. The five kinds of weighty kamma are: The creation of a schism in the Sangha. The wounding of a Buddha. The wounding of an Arahant. Matricide Parricide The above five acts will definitely produce their effects in the subsequent life. One example was King Ajatasattu who would have attained the first stage of Sainthood if he had not committed parricide. The other example was Moggalana, who killed his own father and mother during a previous life. Moggalana was killed by thugs even though he was an Arahant and possessed psychic powers. Moggalana tried to use his psychic power to avoid the thugs who were coming to kill him, not because he was afraid of death. He did not want the thugs to suffer the bad Kamma of killing an Arahant. King Ajatasattu will become a Pacceka Buddha in future, when he has paid off his bad kamma. Pacceka Buddhas do not need teachers to assist them on enlightenment. They only exist outside a Buddha Sasana and though they comprehend the doctrines, they are not capable of enlightening others. The Buddha who is capable of enlightening others is called a Samma Sambuddha. Sakyamuni is a Samma Sambuddha. The weighty kamma gets foremost priority in producing rebirth, followed by near-death kamma, habitual kamma and reserve kamma. All of us came according to our kamma and have to go according to our kamma, unless we perform lots of good merits in this life to nullify the bad deeds of the past lives. If an illness cannot be cured even when modern facilities, medicines and medical doctors are available, then we may say the person suffers because of his or her previous bad kamma. Some sick people who have no means to receive medical treatment do get well. For such cases, we can say their previous good kamma come to assist them. Life is the energy, mental, kammic and cosmic, all joined together. It is a process, a life-flux, or life-continuum, consisting Kammic potentials. When one life ends, the mental energy will build another house. This body is not life. It is a house built by life-supporting energy, with four cosmic elements, earth, fire, water and air. We are here because of causes and effects. Our past has given us the present, but the future is in our hand. Each of the atom in our body consists of 90% empty space. Therefore 90% of a person’s physical body is made up of empty space. Volition or desire, which is extremely strong during life time becomes predominant at the moment of death and conditions the subsequent birth. This last thought-moment presents a special potentiality. The stream of consciousness within this house flows on from birth till death and from death to new birth, in conformity with the natural law, until that person attains Nibbana. These natural laws operate unerringly and inexorably. The rebirth-consciousness of a dying man flows into another body according to his Kamma, because this life-stream is not annihilated. The vital kammic force that propels it still exists and it is this force which controls the material qualities produced by our kamma. A thought-process that conditions the future existence occurs during the dying moment.This last thought is called reproductive kamma. Death is merely the temporary end of a phenomenon. As the dying person assumes another form, called the refined form, (kaya sambhavesi in Pali) which is neither the same nor absolutely different, rebirth takes place according to the potential thought-vibration generated at the death moment. This kammic force propels the life-flux, as the dying person reaches bhavanga, a subconsciousness level. From this level the life-flux, which conserves the past kamma, enters the new cell, first via the right nostril of the father, and then via the left nostril of the mother descending to the worm to take fusion forming the beginning of another life, which is the moment when a sperm cell meets with an ovum. It develops and grows and divides into five parts, two legs, two hands and a head. This foetus develops every day through four principle causes: kamma, consciousness, temperature and nutrition. The past evil kamma will result deformity. So if we don’t want to be born with deformity, we must stop doing evils now. How does energy go from one body to the next body? Now we need to think of the radio waves, which are not words or music, but energy at different frequencies, which when transmitted, move through space and will be attracted or picked up by the receiver from where they are broadcasted as words or music. At death, mental energy moves through space, and is attracted to and picked up by the fertilized egg. As the embryo grows, it broadcasts itself as the new person, which is neither the same nor different from that person who died before. The radio waves only become a message when they come in contact with a new, material structure: the receiver. So does it matter if you fail to attain Nibbana during this life? You will have the chance to trying again during the next life. A dying person may see a Kamma action which he had performed in the course of his past life. He may recollect the deed as if it has been renewed, being done at that very moment. This is a recurring of the consciousness which one has experienced while performing the action. He may see characteristic symbol of the place in which he is bound to be reborn. This gati-nimitta (a sign or symbol), e.g. fire, lighted lamps, weapons, flesh, blood, celestial mansions etc will appear as clearly as any object you see in broad daylight. This consciousness is not the unchanging soul. It is Tanha (attachment) which leads the life-process to go on. During a being’s conception in its mother’s womb, the first consciousness that arises at that moment is called re-linking consciousness. This links the preceding life to the present life. Obviously, the unique character of an individual is stamped on the cell structure at conception. The transferred qualities and talents from the previous life, can lie dormant or hidden to varied degrees, and are not evident. With each new body, we begin anew, which means our past abilities don’t simply drop down from the sky. However, when appropriate condition appears, these qualities and talents will take effect. We will readily and easily learn them in this life. Some good examples are musical prodigies like Mozart, Beethoven, Brahms, Dvorak, and Richard Strauss. Other prodigies are: Handel, Schubert, Chopin, Samuel Wesley and Christian Heinrich Heineken. Heineken, at aged three, was able to speak French and Latin, and at aged four, started to study religion and church history. Four kinds of Birth: Egg-born beings (andaya) Worm-born beings (jalabuja) Moisture-born beings (samsedaya) Spontaneous births (opapatika) Birds and oviparous snakes belong to the first group. The next group belongs to all human beings, some devas inhabiting the earth, and animals that take conception in a mother’s worm. The third group belong to embryos that take moisture as nidus for their growth. The last group belongs to Petas, Devas and Brahmas. Spontaneously born beings are not visible to the physical eye, and when they die there is no residue left. A person’s life span on this planet may be compared to an oil lamp which can be extinguished owing to any one of the following: Exhaustion of the wick (expiration of age limit) Exhaustion of the oil (expiration of Kammic force) Exhaustion of both wick and oil (expiration of both age limit and Kammic force) External cause like a gust of wind. (gust of wind: accident) Let us assume the wick is the life span of the human beings now, and that 80 years is the limit. By age 80, a person should be dead. However, if he had very good and powerful Kammic force from previous lives, he will not die at age 80, since a very powerful good Kammic force is capable of nullifying the energy of the last thought-process and can change the course of an event. For a person with very bad and powerful Kammic force from previous lives, death is definite. The accidental deaths are comparable to the light being blown out by a gust of strong wind, and therefore is untimely death. If we do not wish to die prematurely, we must not create the kamma which causes that to happen, e.g. we must not support and rejoice in any kind of killing as it will create the kamma to have short life in future. Vengeful feelings or action in response to harm we receive now sets up the experience of suffering in future lives. According to Buddhism, the sphere of light inside the human body is located at two finger-breadths above the navel. It is the seat of life which we call consciousness, spirit or soul. It leaves the body after death, and continues life after life, reborn at various levels according to the Kammic destiny, in the 31 planes of existence, until release is obtained by following the Noble-Eight-fold Path of the Buddha’s teaching. This consciousness (Citta in Pali, consisting of mind, heart and consciousness) being nonentity, faceless, and formless, will continue to search for its true identity which will only be attainable when all qualities of perfection are developed in his character, to mature into a perfect being called Arahant or Buddha. When Buddhism talks about the heart, it does not refer to the physical organ that pumps blood around your body. All the six senses, eye, ear, nose, tongue, body and mind operate mechanically without any agent like a permanent soul as the operator. These six consciousness made up the mind which is always being pulled in various directions. The mind follows whichever one is the strongest at that moment. By concentrating on your breath, your mind is able to remain there and not pulled in the six directions. When this happens you have control over the mind. This gives you the chance to destroy the sense desires, false views and ignorance to a certain extent. The mind which has been purified is like the lamp-body. The sense doors are like the lamp wick, soaked in oil. With the above conditions the lamp can be lighted. For the Arahants and the Buddhas, those conditions no longer exist, as the oil and wick which signify defilements have completely run out. If one is convinced that one is entangled in a Kammic web that can nevertheless be unraveled, one will naturally try to learn from the example of the Buddha or His disciples. We must admit that our drawbacks and under-development prevent us from realizing the Truth. When you experience disappointment, frustrations, miseries and other suffering in various forms, please admit that it is you who creates the destiny by your own thoughts, words, and deeds. You are the builder of your own life because sooner or later, what you have given to life you will receive. The effects of Kamma will not be unchanging forever, like eternal suffering which is foreign to Buddhism. Our past actions, from time immemorial for countless lives, coupled by other factors, cause the good and bad we experience now. We should therefore overcome our unfavourable destiny by greater efforts in doing good deeds today. Our environment is related to our past actions, but it is also affected by what we are thinking and doing now. If we don’t start to question our values and what we are contemplating now, past kamma will have a chance to ripen. If we react to violence with violence, we are revengeful. We allow the violence to continue. There are three methods of making merits: charity, morality and meditation. During meditation, merit arises automatically because of the clear mind, as you radiate loving kindness and your mind does not think of bad thoughts or bad intentions. Loving kindness is a miraculous ointment. The merit arising from practice of meditation could be transferred or shared by beings in other realms, both those who are still alive and those who had passed away. The merits arising from making material offerings can only be dedicated to beings who have been reborn as petas or hungry ghosts. If they are reborn as humans, animals, hell beings, or celestial beings, they cannot receive those merits. We are lucky that not every bad deed we committed must be repaid. If each bad deed must be repaid, the entire cosmos would be totally deterministic and there is nothing we can do to free ourselves. The Buddha was one example of a person who did not have to wait for all his previous bad deeds or bad Kamma to work itself out. The same principle applies to all those Arahants. All of us possess the mental qualities needed for the task of awakening, if we want to develop them. When we succeed, we become Arahants or Buddhas. Whatever bad Kamma we have not yet repaid would be there to haunt us unless we attain Parinibbana. That was why Sakyamuni Buddha and many Arahants were physically hurt as long as they still possess the human bodies.

Good English Guide for GCE Levels

What Buddhists Must Know

What Buddhists Must Know by Tiong Ho Poh Copyright 2016 Tiong Ho Poh All rights reserved. No part of this book may be reproduced, distributed, or used in any manner whatsoever without the prior written permission of the author except for the use of brief quotations in book reviews, scholarly journals, blogs, and noncommercial uses permitted by copyright law. Introduction: The motive in writing this book is not to show others that Buddhism is superior to all other religions. It is to revive the teachings and spread it because academics are paid huge amount of money to run down Buddhism. Buddhism was not derived from Hinduism and was not stereotyped as many anti-Asian people used to believe. This group of racists said the fire and brimstones hells mentioned in Buddhism were borrowed from Christianity, not realizing that Buddhism was prevalent over 500 years before Jesus was born. Buddhism and Hinduism are not the same. If they are, why are the Hindus very critical of the Buddha’s teachings? How can this happen if they are both of the same material? Buddhism and Hinduism have common terminology, e.g. Kamma, Samadhi and Nirvana. However, the Nirvana of Hinduism is definitely not the Nirvana the Buddhists talk about. To realize the truth, you must practice because truth cannot be put into words or be given away. Otherwise the Buddha would have given it to us long ago. Just keep on practicing without wavering and you are sure to advance to a certain level, though you may not attain Nibbana within this life time. Nibbana is the dimension where time and space do not exist. It is definitely not empty (nothingness) because the Buddha says people who attain Nibbana will not age or die. The Hindu Yoga is obviously concerned with gaining power over the forces of nature. When the Buddha taught meditation to His monks, His only objective was the extinction of suffering and release from conditioned existence. The supernormal powers, the ability to carry out prodigious physical feats or to obtain mastery over the external world were never His intentions. These abilities cropped up as the by-products of Buddhist meditation. Many ignorant people are terrified or paralyzed with fear when they hear from hypocrites that unless they are converted to a certain religion, they will go to hell forever when they die. I personally don’t think a person must be put in hell forever, for whatever he has committed on this planet, for the short duration of 60 to 70 years. Moreover, for that period of 60 to 70 years a guy spends on this earth, just because he believes in the almighty god, and he goes to heaven forever. It is indeed a very childish idea. Is that justice? Religion doesn’t grip people today as it used to be because the new generations ask more and more questions. They are no longer God-fearing. Perhaps for the Orientals, or other Asians, God-fearing is still valid. An average person from Western countries will want to investigate and ask lots of questions. So the braggarts say: You cannot question God. He will send you to hell forever. Our God has his plan and no one should question him. Do you need to be slaves to an unknown and unseen being who is always invisible, to offer you the eternal happiness? Our ancestors were once either looking for food or avoiding becoming the food of others. Why didn’t this almighty god help them? Buddhism doesn’t promise poor people that they will go to heaven when they die, so that they would leave the rich in peace. Are the poor people made easier to control in this manner? Perhaps few of them are, but for how long? Was it effective 2000 years ago? Is it still effective today? People created the idea of an almighty god because they lacked security. They needed this god to give them comfort in good times, and courage during bad times, e.g. when facing dangers or when things go wrong. Haven’t you seen people becoming more religious at times of crises? Because of fear and frustration, god cropped up out of nowhere. People claim this almighty god is masculine. Others say she is feminine. And the last group says god is neither a he or she! He is neuter! So far there is no real, concrete or irrefutable evidence for proof to indicate there is such an almighty god. This almighty god idea originated from Egyptian legends, Zoroastrianism and Hinduism. Some almighty god was always smiting non-believers by spreading disease, pestilence and mayhem on them. (Check up history on the Canaanites, Sodom and Gomorrah). The Buddha says: “Gripped by fear people go to the sacred mountains, sacred groves, sacred trees and shrines”. According to the Buddhists, the soul is only a constantly changing stream of mental energy. This energy is reborn, not the soul. However, the Hindus and other god-fearing people, believe an eternal soul or atman that passes from one life to the next. So during the Buddha’s time, the word soul meant a permanent thing, because it was created by an almighty god. That was why the Buddha said there was no soul. They would argue that it was impossible for the soul to be temporary since it was created by their almighty god. They held on to this god and permanent soul theory tenaciously. The Buddha was talking to Meghiya: “To him, O Meghiya, who comprehends impermanence, the comprehension of no-soul manifests itself. And to him who comprehends no-soul, the fantasy of an “I” presiding over the five aggregates is brought to destruction, and even in this present life he attains Nibbana.” Hindu sages had vague ideas about kamma and rebirth. The Buddha expounded them in details, fully and accurately. The Buddhists don’t believe an almighty god, but the Hindus do. In Buddhism every human is equal but the Hindus teach the caste system. Buddhists don’t believe in ritual purification, but for the Hindus, ritual purification is crucial. Buddhism is a science because it stands up to verification. There are three main types of Buddhism today: Theravada, Mahayana & Vajrayana. Hinayana is a sectarian term the Mahayanists used to call the Theravadians whom the Mahayanists think are inferior. Hinayana signifies a smaller vehicle and therefore can carry less people to Nibbana. Buddhism does not forbid us to believe some things and compel us to accept others. It is a rational philosophy, a comprehensive and realistic ethical code, a penetrative psychology, and effective methods of training and meditation. However, the minds and hearts must be matured enough to appreciate the Buddhist messages. By will-power, some people can separate their mind and the body. That is why there are yogis who are able to appear at two places at the same time. Isn’t this astral travel? For a Buddhist, life is not a dream. A Buddhist does not one day suddenly wake up and live happily forever with an almighty god. The killing, cheating, swindling etc. he sees daily are real and beyond the power of all the gods to change them. The Buddhists don’t blame their sufferings on any external or supernatural agency. Buddhists don’t believe in union with any supreme being (divine being). They believe in the natural law of cause and effect. They don’t fear the unknown or a supernatural almighty god, nor do they prescribe a system of ritual, worship, and supplication of deities or gods. They also do not believe there is some higher unseen power having control of man’s destiny. To the Buddhists the law of cause and effect is not operated by any external agency with the object of teaching human beings. They do not see a retributive and compensatory law at work in nature. The Christians attribute this to an almighty god, which is foreign to Buddhism. The universe and the almighty god are indifferent to the sufferings in the world. If there is indeed such an almighty god, then the presence of predators and the preys on this planet must be blamed on the so-called almighty god, who created them. The Buddhists know very well that even the gods cannot escape from the forces of evils they have committed. It is indeed very childish to say that we cannot understand the plan of this almighty god because we are not enlightened beings. The enlightened beings are the Buddhas and the Arahants, and these beings never believe in an almighty god, who claims that those who believe him would be saved and those who don’t would go to hell forever. Buddhists don't pray to the Buddha hoping that He would forgive them for the sins committed during the week and hoping that He would offer them rewards. Buddhists prostrate in front of the Buddha statue as a respect because the Buddha is a perfect human being. All over the world personnel from the fighting services and the police pay respect to their superior by standing straight and raising the right hand to the right side of the head to salute the senior. Is this a form of prayer? When a Buddhist prostrates in front of a monk, he or she benefits by casting away pride and conceit, at least for a short while. They pay respects to the virtuous qualities of the noble Sangha, not to robes or shaven heads. Buddhism is not about accepting certain tenets or believing a set of claims or principle. It is about knowing, not believing, hoping or wishing. Buddhists don’t believe in reports, traditions, hearsay, or the authority of religious leaders, or texts. They don’t rely on logic, inference, appearance or speculation. They examine and see for themselves. Buddhism begins with facts, and Buddhists know that their suffering and the means to stop it lay within themselves. They don’t blame the governments, or Americans for all their problems. Buddhism is about actual experience and investigating to release pain and vexation, once and for all. The deep-down ache of the heart doesn’t go away. It travels with us life after life. Bad times will come though we spend much time and energy trying to avoid them. Buddhism teaches us to free ourselves from concepts and dogmas so that we can rejoice in true reality. Life is full of confusion. We are besieged with agitation and worry. We must learn how to relieve ourselves from delusions, attachments and conceits. We crave for pleasant sights, sounds, tastes, smells, contacts, and thought-impressions. Despite the various insults and verbal attacks from non-Buddhists, especially from Asia, Buddhism remains as vital and penetrating as ever, because it doesn’t distinguish between nobles, peasants, learned, the illiterate, the moral and the base. When we are awake, we will not speak or act in a way that can injure us or others. So when we meditate, the intention is to wake up, not to access any occult or supernatural powers. No person’s life, including that of the Buddha’s, is ever, or was ever free of difficulties. Buddhists know that fame, love, money and lack of stress cannot drive away all our troubles. They know that ups and downs of life will always remain. The Buddha said: ehi-passiko, which in English means come and see. During the past 2500 years, Buddhism, like other religions, accumulated variety of beliefs, rituals, ceremonies and practices, because of cultural trappings, e.g. clothes, hats, incense, gongs, bells etc. These rituals, ceremonies, prayers, and special outfits are for the less intelligent. They don’t express the essence of what the Buddha taught. Why should you, a non-Buddhist, be offended to see all these? Buddhism is about seeing, not believing. The Buddhists are not dogmatic, arrogant or intolerant. They are not cynical and will never call non-Buddhists the devil worshippers. They have no wish to exert control over others, things, or events etc. You don’t have to believe, you can see it. The Buddhists actually don’t believe anything. They investigate and see for themselves. There is nothing to cover up, and no need to reinterpret the facts introduced 2500 years ago. Buddhists don’t promise to be good, pretend to be virtuous, curry favour in order to claim a reward at some later date, at a place called heaven which one must die before she or he can drop in there. Buddhism is like a buffet where sizzling foods are provided. All you need to do is to eat and satisfy your hunger. Who else can do that for you? Buddhism doesn’t consist of dogmas one must blindly believe, creeds that one must accept on good faith, without reason, superstitious rites and ceremonies to be observed for formal religious conversion or entry to the fold, meaningless sacrifices and penances for one’s purification. An almighty creator that is a causeless cosmic force is also foreign to Buddhism. Buddhists know all the natural laws in the universe exist without a lawgiver. The Buddhas are omniscient and therefore there is nothing for them to learn afresh, but they are definitely not almighty. Under the pretext of helping to spread Buddhism, some people tell lies to put Buddhism under bad light, not knowing that the Buddha says: come and see. He never said: Come and believe. He did not use hell fires to frighten people, nor did he use other propagandas to hypnotize, blind, deceive or psychologically puzzle others. We are like worms wriggling in a cess-pit and on the excrement. When a good guy moves us out of the cesspool with good intention, we would be most unhappy and would scramble back to look for the delicacies in the same pool. Just how long does it take us to understand our present environment so that we would make a firm determination to get out of this pool? Buddhism does not totally deny the existence of a personality. It denies an identical being or a permanent entity. All mental and material phenomena are transient, lacking any permanence, substantiality or essence. Buddhist term for an individual is santati, i.e. a flux or continuity. This santati was not created by an almighty god, and had no perceptible source from the past. The Buddha could not find evidence of any separate persisting thing that had a beginning or end. The mental stream flows on in accordance with the Kamma which had been accumulated. The mind, which is not permanent goes on, and we need this mind to discover Enlightenment. We cannot find permanent unchanging identity in the psychic process, but only the process of flux and momentary transition or transformation. In Buddhism, when something is devoid of any permanent unchanging element, it is said to be empty. All things are perpetually changing, and are therefore empty. All the things we see around us are a collection of rapidly moving molecules. These molecules continuously interchange their electrons with other molecules and atoms. All these are constantly changing themselves. So where is this permanent thing which you and I called “self’? Isn’t it a pity that most westerners still believe that Buddhism is about worshipping Buddha, bowing to a statue and wearing robes or working oneself into a trance? Buddhism accumulated a variety of beliefs, rituals, ceremonies and practices at the countries it was brought to. Many people consider those living secular lives are not practitioners of the Way because they say it is evil living idly without jobs, greatly harming individuals, families, societies, and nations. This is wrong accusation since monks do work seven days a week. They conduct Dhamma talks and help clear your doubts, if you care to approach them. They never charge you a fee and never ask for anything from you. They are not beggars. They only accept whatever you offer to them. A Buddhist monk or nun is not a missionary and they are not trying to convert people. They can’t teach unless they are asked. For the Buddhists, whatever sect you may belong to, just remember if the Four Noble Truths are taught there, it is genuine Buddhism. Even if you don’t reach the Pureland of Am tofu during this life time, you still enjoy the benefits of the Buddhist practice: self-confidence, inward purity, absence of external fear, and mental serenity. With all these crucial qualities in you, Nibbana is only a matter of time, and more practice. The number of rebirths you have to go through is no longer an issue. You will definitely make it. All of us have to take rebirth in cyclic existence. We have suffered enough in the past. Can anyone say he does not want to die? Yes, but only verbally. Death will definitely look for him. When you visit a Buddhist Monastery or a Buddhist place of worship, you should be self-restrained, making sure that your behavior is modest, and suitable. Your clothes must conform to the level for visiting highly sacred places which have been glorified by the Buddha. Won’t you find out more about this great religion? Don’t you believe heaven is not yet the best? Aren’t you fed up with recurrent wandering? Don’t you want to find a way out of this unsatisfactoriness of life to achieve happiness and peace for yourself and all beings? Buddhist history does not consist of torture, massacres, genocide, boiling and burning people alive, and human sacrifice in satanic rituals. Buddhists achieve enlightenment by the accumulation of wisdom and merits. They meditate to weaken and abandon greed, hatred and delusion. Wisdom is acquired via practice of prayers, contemplation and meditation. Merit is acquired through good deeds, such as service to others and making offerings. Please note that when you offer, it is not because the Sangha needs it. It is for your own good, to practice generosity. Shakyamuni Buddha He was born in Lumbini garden, under a Sal-tree, when His mother Queen Mahamaya-devi was on her way to her parents’ home. It is said she washed herself in the pond Puskarni, before giving birth to the Bodhisatta, while holding a brunch of Sal-tree with her right hand and her left hand resting on her hips. The Queen passed away one week after His birth. As a prince, He was named Siddhartha Gautama. Siddhartha means every wish fulfilled. Siddhartha was brought up by His mother’s sister, Mahaprajapati. His father had three pavilions built for Him, one for Spring, one for Autumn, and one for the Rainy Season. As a youth he immersed himself in this glittering world of sense pleasure with music, dancing and so on. His ears were bigger than normal because he was wearing big ear rings since he was a child. The pointed stuff you see on the Buddha statue signified fire which would dispel darkness. When Siddhartha was born, Asita, a hermit from the nearby mountain saw radiance from the palace. He visited the palace and was shown the child. He predicted that prince, if he remained in the palace, would become a great king when he grew up, and subjugate the whole world. But if he forsakes the court to embrace a religious life, he would become a Buddha. The Indians already knew about the level of attainment called Buddhahood before Siddhartha was born. He lived from 566 to 486 BC. His teachings were passed down orally and they were only committed to writing, on Ola leaves, in Sri Lanka around the middle of the first century BC. The Buddha taught for a period of forty five years. They consisted of three baskets or divisions called Pitaka, which are the over 10 000 Discourses, the Monastic regulations, and the Abhidhamma. In all they consisted of 84 000 chapters, about 5000 of them are the Discourses (Suttas). Another group of scholars estimated that there were over 10 000 Suttas. I would say the claim to the over 5000 Suttas was genuine because after the Parinibbana of the Buddha, new Suttas were sprouting. Only the Suttas delivered by the Buddha were the genuine ones. It has been estimated by scholars that if all the main points of the three baskets were listed in book form, that set of books would be equivalent to 360 volumes of our average encyclopedia today. If a person wishes to become a Buddhist, no initiation ceremony is needed. There is no need for baptism. If a person understands the Buddha’s teaching, is convinced that His teaching is the right Path, and does his best to follow it. Then he is a Buddhist. The four sacred Buddhist places are: Lumbini, Bodh Gaya, Sarnath and Kusinara. Lumbini, now in Nepal, was the birthplace of Sakyamuni Buddha. Bodh Gaya, Sarnath and Kusinara are in India. Bodh Gaya was the place where Sakyamuni was enlightened, after He moved from place to place in India practicing meditation for seven years. At Deer Park, Sarnath , near Benares, He carried out His first teaching, (turning of the Dharma Wheel) to the five ascetics, with these discourses : Dhammacakkapavattana Sutta, (Four Noble Truths & The Eightfold Path); and Anattalakkhana Sutta, (Soulless). Kusinara was the place of His final Nibbana. The Buddha personally said that Buddhists who visit these four places would travel to higher states. He was born as an average person. This was a good sign because it means you and I can also become a Buddha. You don't need to be the most intelligent ones in the nation like the top 0.000001% of the population to be able to understand the Dharma to become a Buddha. If He was very intelligent, He would have attained Nibbana earlier, because as a child (aged 7) He sat under a rose-apple tree (Bodhi Tree, Botanical name: ficus religiosa) watching His father carrying out the opening ceremony for the annual ploughing festival, He crossed legs and went on meditation and was believed to have reached the fourth Jhana. He could have continued and practised harder and successfully attain Buddhahood without spending the six years which He did later on. It was said that as the child sat under the tree, the tree-shade remained protecting him even though the position of the sun on the sky had changed. So you see, the devas protect the good people. During meditation, when you see lots of shining spots moving around you, just transmit loving kindness to them. They are the devas. They live on the subtle levels either in terrestrial or heavenly realms. Mahapandaka and Culapandaka were two brothers. Mahapaddaka was very smart, Culapandaka was very dumb, both of the became Arahants. During his youth, Siddhartha learned from Brahmin holy men regarding meditation and ascetic practices, until he achieved perception of rupture arising from intense concentration. Beyond that level is the attainment of equanimity. The next level is the perception of emptiness. After he had mastered all these states of Jhanas, he left home to pursue meditation on his own. As a young prince, the turning point in his life was when he observed a frog being swallowed by a snake, and at that moment, a hawk swooped down and carried both the snake and the frog away. How could an almighty creator allow his creatures to be preyed upon by others, and to live in constant fear? All creatures either hunt or are hunted by others. Herbivorous animals are also the victims of other animals, including human beings. During one of his outings, Prince Siddhartha came across a recluse, dressed in yellow rope, holding a bowl in his hand, looking very calm and perfect. The Prince stopped the chariot and asked Channa, with curiosity: “What is this man? I like very much to know him.” That recluse approached the Prince and said: “Prince, I am a holy man, a recluse. Seeing the world full of miseries, I have left it, wandering in search of Truth and Peace.” The recluse immediately retired and was out of sight. It is believed that person was a deva. In the evening, as usual, a party of dancing girls came to entertain the Prince. Prince Siddhartha heard them and saw them but could not pay attention to them. He sat on the couch and was soon asleep. The entertainers stopped to rest. As night advanced, they too were asleep. Later that night, the Prince woke up and looked around. The dancing girls lay scattered all over the floor like dead bodies. Some had their eyes fully shut, and some half-shut, appearing repulsive. Saliva flew from their mouths. The noses were blowing. Many of them were snoring, with their saree neglectfully disordered. Some were biting their teeth, or muttering in their dreams. The whole scene looked more like a cemetery ground. The Prince walked out of the hall to wake up the horse-groom Channa, and said: “Get my horse ready. I will go out.” The Prince galloped on and on, crossing the river Anoma, left his jewels, sword and garments, cut his hair, took the yellow rope and a begging bowl, to enter the forests searching for Truth and Peace. His horse, the snow-white Kanthaka, and all the other items He discarded were brought back to the palace by Channa. He remained seven days at Anupiya Mango Groove near River Anoma, and then proceeded to Rajagaha, the capital of Magadha kingdom, ruled by king Bimbisara. King Bimbisara came personally to see this mysterious recluse and also wanted to offer half the kingdom to this recluse. The Prince rejected the offer but promised the king that when he find the Truth and Peace he would come back to visit the king. It is believed Siddhartha went as far as the Dhammaka Mountain in the Himalayas to meditate. During his search, Siddhartha received training from many teachers, the most outstanding ones were: Asita, Alara Kalama, and Uddaka Ramaputta, but did not find the Truth and Peace. Alara and Uddaka, who practiced Yoga at that time actually attained the third and fourth stages of Arupa (Formless) Jhana, which are Sphere of Nothingness (Akincannayatana) and Sphere of Neither Perception nor Non-perception (Neva-Sanna-nasannayatana) respectively. But Siddhartha rejected them as they would not reach the ultimate release, Nibbana, because these Yogis concluded the views that the world was either eternal or subject to complete annihilation. And what the Yogis were doing actually increased the bondage and added fuel to the fires of craving. These ascetics were most likely practicing Sankhya Yoga system which was introduced by Kapila, who lived a century earlier, in the same region of India as the Buddha. He left the two teachers to continue His quest alone. Near Uruvela, he came across five ascetics who were practising asceticism. Siddhartha joined them, fasting for months continuously, burning the body under midday sun during summer and spending cold and frosty winter nights, dipped in water. They used very rough clothing, and pricked thorns in their own body to conquer the temptation of touch, believing that could annihilate the physical and gain the real blissful nature of the soul. He gradually reduced His intake of food every day. His body was reduced to skeleton, and his hair all fell off. The skin shrank until he looked like a very old man. One day, he got fainted and yet could not find the Truth. After six years of practice, it was then clear to him that asceticism was a wrong method. He then remembered the string tension of the Sitar which must be neither low nor high to produce the correct pitch. He began to take food and gradually gained strength. The other five ascetics: Kondanna, Bhaddiya, Vappa, Mahanama, and Assaji, were unhappy with him and left him. Then the Prince was alone. He sat under a Bodhi tree, on eight handfuls of grass (kusa) offered by a Brahmin grass dealer named Sotthiya, by the side of River Neranjara, in the area of Uruvela (now Phalgu) to continue meditation, with one posture for one week, facing the east because in May the afternoon sun in India was very strong. A village girl, Sujata, daughter of a chieftain, offered him some milk-rice. Before accepting the alms, Siddhartha asked her if her alms included the dish. Sujata confirmed it included both the food and the dish. After this meal he went to the river saying: “If I am to succeed in becoming a Buddha today, let this dish go upstream; but if not, let it go down stream.” He threw the dish into the water. It floated to the middle of the river, and moved upstream for eighty cubits (37 meters) and sank in a whirlpool. He returned and continued to meditate under the Bodhi tree, but was besieged by all the lures of Mara, who came and tried to frighten him with storms and armies of demons. It was not successful. Mara then sent his three beautiful daughters to seduce him. It failed again. As Siddhartha sat meditating under the tree during the fifth week, Muchalinda, king of serpents, came to protect him, because the sky darkened and there was thundery rain for seven day. Muchalinda protected him by his hood and also by coiling itself around the ascetic. After the seventh day, the serpent turned into human form, bowed at the ascetic and returned to his palace beneath the earth. Siddhartha continued to meditate, using the breathing process as the subject of calm meditation and the foundation of insight. He remembered all the virtues he had done to perfection during his past lives: giving, morality, renunciation, wisdom, endurance, truthfulness, resolution, kindness, and equanimity. Within the same night, the Great Enlightenment dawned on him at about four o’clock in the morning before sunrise. It is believed all the previous Buddhas also attained Nibbana at about this time in the morning, He discovered ignorance was the root of all evils, and that with the cessation of ignorance, emancipation would be obtained, and one would be free from Samsara. He traced the world of miseries, and found twelve links called Nidanas. He called them “Paticca Samuppada” which means “Dependent Origination”, i.e., depending on this, that originates. The process can be traced back and there was no beginning, or a first cause. When Siddhartha attained Nibbana He wanted to help His former teachers but they were beyond help because they were reborn as unconscious beings (Asanna Satta). These are beings born because of the trance they were in and they have no thoughts, but a succession of atoms of and energy. They remain like statues and at the end of many aeons, will again get the rebirth thought and normal life with conscious activity in the three realms with ceaseless renewing existence either in hell, or realm of hungry ghosts, animal, human, asura or heavenly beings. By then, teachings of the Buddhas would have vanished from this world. For the origin of the universe, please read the Agganna Sutta. The Buddha’s description 2500 years ago corresponds very closely to the modern scientific view. Buddhism does not teach the following: that everything crops up without a cause, that good deed and bad deed produce no effect that there is no after-life that there is an almighty God that the earth was flat The Buddha said: “Blessed are they who earn their livelihood without harming others.” I don’t know what his almighty god was then. But it was my mother who told me according to the Chinese, it was Panku. Panku even claimed that he was the one who invited all the Buddhas to this universe, and that all the Buddhas receive commands from him. During the Buddha’s time, a deva who believed he was the almighty god, and a creator, came down to earth to challenge the Buddha. The deva wanted to kill the Buddha unless the Buddha kowtow to him. The Buddha refused but invited the deva to play a game. The loser would kowtow to the winner. The deva was glad to accept this game. He suggested the Buddha must find out where he was when he vanish from thin air. The deva suddenly vanished, but the Buddha found him. It was then the Buddha’s turn to vanish from thin air. The Buddha attained Nibbana. Obviously, the deva which was a common being could not find him. The deva kowtowed to the Buddha and departed. Another tipping point in his life was caused by the following incidents: seeing an old man: the pride in youth left him seeing a sick man: the pride in health left him seeing a dead man: the pride in life left him His most learned disciple was Ananda (Buddha’s cousin) and Ananda was the last of the 1250 disciples to attain Arahanthood. Ananda spent a lot of him time serving the Buddha and the guests of the Buddha. After the Great Decease of the Buddha, Ananda was less busy and he concentrated on meditation, attaining Arahanthood while lying down. Before this, he approached Mahakashyapa for three times seeking assistance to attain enlightenment but was always turned down by Mahakashyapa. These words were from Mahashyapa to Adanda: “Only you can help yourself”. Only then did Ananda realize that he had to depend on himself if he wanted to attain enlightenment. He went to a secluded and solitary place to meditate and attained enlightenment. The fact was at that moment, he relied on no one and therefore there was no more attachment. This attainment qualified him to participate in the first convocation of the Sangha with the aim of settling questions of doctrine and fixing the text of the scriptures. This Meeting was carried out, three months after the Buddha’s final Nibbana, by five hundred monks who were Arahants. An Arahant has perfect memory. They met at Sattapanni Cave (at Rajagaha) to recite the Dharma and the Vinaya so that it could be passed on to future generations. The Buddhist teachings were memorized by these five hundred monks, each monk was responsible for a certain sections of the teachings. These monks passed on the teachings to younger monks and that was why we still have the Dharma today. The First Council Meeting, sponsored by King Ajatasatta, (carried out long before King Asoka was born) was presided by Mahakashyapa, with 499 Arahants, to settle the questions of doctrines, standardizing the Buddha’s teachings, and fix the text of the Scriptures, by reciting and memorizing, in Satiapanni Cave, situated outside Rajagaha, during the rainy season retreat, three months after the Pari-Nibbana of the Buddha. Ananda attained Arahanthood on that day, before the meetng started and was qualified to attend that meeting. With his presence, there were five hundred monks. Thus the Tripitaka was recorded and has been studied and practised until today. The 2nd Council Meeting was carried out 100 years later at Valukarama in Vesali, to review the conclusions of the first meeting, and also to settle the Ten Points controversies started by the Vajjian monks. About a century after the Parinibbana, some monks of the Vajjian clan at Vesali introduced the Ten Points or Dasa Vatthuni which were against the Vinaya or Rules of Discipline. Venerable Yasa who was Vinaya expert from Kosabi objected to the Ten Points, one of which was that the laity must not give money to the monks. Still the laity gave money to the monks who would divide the takings at the end of the day among themselves and gave Ven. Yaya his due share. Yasa refused his share and reprimanded them. These monks passed a motion of censure against him asking him to apologize to the laity for forbodding them to perform dana to the Vajjian monks. Yasa requested another monk to accompany him as a witness to the reconciliation with the laity of Vasali, and won over their support. Then the Vajjian monks charged Yasa with proclaiming a false doctrine to laymen and expelled him from the Saangha. Ven.Yasa went to Kosambi and sent messages to the monks of the Western country, of Avanti, and of the Southern country to enlist their support to stop the deterioration of the religion and ensure the preservation of the Vinaya. He also went to Ahoganga hills in the Upper Ganges to consult Ven. Sambhuta Sanavasi of Mathura and team up with sixty monks from the Western country( Pava), and eighty-eight from Avati of the Southern country. Venerable Sambhuta Sanavasi advised them to consult Ven. Revataof Soreyya (Kanauj), a leading monk recognized for his piety and learning. Accompanied by him they traveled to Soreyya to meet Ven. Revata. But Revata knew of their mission and was on the way to Vesali to meet them. Both parties met at Sahajati where Ven. Yasa asked for his opinion regarding the Ten Points. Each of them was declared unlawful by Venerable Revata. The Vajjian monks also went to Sahajati to enlist the support of Ven. Revata but Revata refused to support them. When the Sangha met to decide on the matter, Revata suggested that it should be settled at the place where the dispute originated. So they went to Vesali where the Sangha assembled but again it was fruitless discussion. It was decided to refer to a body of referees. Ven. Revata selected four monks of the East and four from the West. Those from the East were: Ven. Sabbakami, Salha, Khujjasobhita and Vasabhagamika. Those from the West were: Ven. Revata, Sambhuta Sanavasi, Yasa and Sumana. Of the eight six were pupils of Ven. Anada, who lived to 120 years old, while Ven.Vasabhagamika and Sumana were pupils of Ven.Anuruddha who lived to 150 years. When the referees convened, Ven. Sabbakami, the most senior Arahant, with 120 rain retreats questioned by Ven. Revata, adjudged the Ten Points as unlawful, according to the Vinaya. The same hearing was re-enacted before the full assembly and the verdict unanimously upheld. After this issue was settled Rev. Revata selected 700 Arahants to hold the Actual 2nd Council to prevent the deterioration of Buddhism. This Council spent eight months rehearing the Dhamma & Vinaya to ensure that the true doctrine was preserved and handed down to future generations. The 3rd Council Meeting was done at Pataliputta, 200 years later, at 253 BC, under the patronage of King Asoka, to finalize the conclusions of the Second Meeting. This third Council meeting was attended by one thousand monks, the main aim was to rid the Sangha of corruption and bogus monks who held heretical views. All those fake monks who held that there was a self or ego were told to leave the community of monks. Later, from 444 to 100 BC, because of famine and schisms in the Sangha, it was necessary to preserve the Buddhist religion. King Vattagamani convened the 4th Council where 500 monks recited the Buddha’s teachings and wrote them on palm leaves for the first time. The written records were named the Pali Tipitaka, (Pali Canon). The Fifth Council This event took place in Mandalay, Myanmar in 1871 A.D. Three learned elders, Ven. Mahathera Jagarabhivamsa, Ven. Narindabhidhaga and Ven. Mahathera Sumangalasami, led the Council which was attended by 2400 monks. This joint Dhama recitation lasted five months. At the end of this Council, the entire Tripitaka was inscribed on 729 marble slabs in Myanmar script. Each marble slab measured 1.68 meter high, 1.07 meter wide and about 0.13 meter thick. All these slabs were housed in a miniature pagoda on a special site in the grounds of King Mindon’s Kuthodaw at the foot of Mandalay Hill. The Sixth Council This took place from 1954 to 1956 at Kaba Aye, Yangon. A total of 2474 monks from Myanmar, and 144 monks from Cambodia, India, Laos, Nepal, Sri Lanka, Thailand, and Vietnam were present. The preliminary preparation took three years, from 1951 to 1954.The Tripitaka and its allied literature were examined with the differences noted, and correction made. The final version was approved unanimously by all the monks. All the 40 books of authenticated and accepted versions were chanted by 2600 monks in five sessions spread out over two years from 1954 to 1956. This achievement was the dedicated efforts of the 2600 monks, and many other lay people. The task was completed on the full-moon day of May 1956, to coincide with the 2500 anniversary of the Lord Buddha’s MahaParinibbana. The scriptures were examined thoroughly several times and then printed, covering 8026 pages, in 40 volumes. At the end of this Council, all the participating countries had the Pali Tripitaka translated into their native scripts except India. Manjusri was the brightest of the 1250 disciples but he was not the first one to attain Arahanthood. A person cannot attain Nibbana by academic knowledge, intellectual reasoning, by rites or rituals. Without the help of rites or rituals, there were many people who attained Nibbana immediately after the Buddha had completed teaching a discourse. Cula-panthaka was not able to learn by heart, a Pali verse which consisted of four stanzas with eleven characters in each, and forty-four characters all together, even though he had spent four months trying to do it. However, later on, the Buddha told him to contemplate on a piece of white cloth, mashing or squashing it, reciting “rajo-haranam, rajo haranam”, which means : “ bringing about dust, bringing about dust”. Cula-panthaka became an Arahant within a single morning. The Buddha never claimed there was a royal road to Nibbana. However, He did teach that if a person should develop sincerely (The Noble Eightfold Path) in the way He described, for seven days, he or she would attain full Enlightenment or the state of non-returner. The Buddha said: “ehi-passiko” which means come and see. He did not demand blind faith, and also He never condemn the teaching of His opponents as sacrilege or heretics. During the past 2500 years, Buddhism, like other religions, accumulated variety of beliefs, rituals, ceremonies and practices, because of cultural trappings, e.g. clothes, hats, incense, gongs, bells etc. Buddhism is about seeing, not believing. You don’t have to believe, you can see it. The Buddhists actually don’t believe anything. They investigate and see for themselves. There is nothing to cover up, and no need to reinterpret the facts introduced 2500 years ago. Buddhists don’t promise to be good, pretend to be virtuous, curry favour in order to claim a reward at some later date, at a place called heaven which one must die before she or he can drop in there. The Buddhists are not dogmatic, arrogant or intolerant. Buddhism is like a buffet where sizzling foods are provided. All you need to do is to eat and satisfy your hunger. Who else can do that for you? It is impossible to become a Sotapanna simply by appreciating what the Buddha teaches. You need to practice Samatha or Vipassana meditation, (also known as Mindfulness Meditation). The beauty of religious practice is that, at the least, a person is not afraid during the time of death, and remains mindful and self-possessed. Even if one fails to attain Nibbana upon the dissolution of the body, one is bound for a happy destiny. Vipassana Meditation is for attaining the cessation of suffering through rightly understanding bodily and mental processes and their true nature. By constant and uninterrupted mindfulness of body-mind processes, the required concentration will be attained. As confirmed by the Buddha, seven benefits can be derived from practicing Vipassana Meditation: Purification of a being from all defilements Overcoming of sorrow Overcoming of lamentation Overcoming of physical suffering or bodily pain Overcoming of mental suffering or mental pain Attainment of Path and Fruition Knowledge Attainment of Nibbana Vipassana meditation was taught by the Buddha in Satipatthana Sutta. Preparing for Nibbana To sacrifice a precious life struggling for a few pieces of paper money, is it worthwhile? No doubt, we need to use a portion of our time to earn a living. But why not we also spend some time preparing for the real happiness of attaining Nibbana? Even if we do not attain it during this life time, we may succeed in our future rebirths, or at least for the future rebirths to take place in a more congenial place. The spiritual happiness is hard to reach because we the mortals have been immersed in the deep ocean of passions for countless existences since the inconceivable past. Anyone wishing to experience the bliss of Nibbana has to fulfill three conditions: Find a teacher who can give the proper instruction in the technique of meditation and to associate only with men of integrity and wisdom. Need to gain an intellectual understanding of the teaching, Need to practice what one has been taught. A meditator intending to gain freedom from all kinds of suffering must first find a teacher who can give the proper instruction on the technique of meditation. He needs to be guided step by step. So it is best done face to face. An intellectual understanding of the teaching is also needed. The meditator has to practice what he or she has been taught. By studying and listening to discourses one gains the proper framework to understand what one experiences in meditation. The purpose is to release the mind from hindrance after hindrance, and to render it more and more suitable and worthy to acquire the superhuman qualities which are required to attain Arahanthood. One of Buddha’s disciples was an elderly monk called Pottila, who was bright and was reputed of being an expert at expanding in details whatever teachings the Buddha had given in brief. Despite his popularity and reputation, the Buddha called him “empty Pottila”, and the truth dawned on him that he had no wisdom because he did not practice the Dhamma. Pottila looked for a quiet place to meditate and realized he had to find a well-qualified teacher. He went to a forest where there were thirty monks, all of them were Arahants. He approached the senior monk and asked him for instruction. This monk politely declined fearing that his simple technique would not be accepted by Pottila. Pottila went to look for the other twenty-nine monks and asked for the same thing. All of them refused, except the young monk who was still doubtful of Pottila’s sincerity. He asked Pottila to cross a small stream. Pottila did so. This young monk was then convinced that Pottila would follow his advice. He went on: “Here is an anthill with six holes and under it lives a lizard. Someone would have to close five of the holes and leave just one of them open and then he would be able to capture the lizard easily.” Pottila respectfully saluted the young monk and said: “What a great teacher you are; I fully understood, you need teach me nothing further.” The young monk asked what it was that he had understood. Pottila said: “Great teacher, I understand that there are six sense doors; I have to close five of them, and open only the mind door. This is how you want me to practice.” Pottila found a solitary place, meditated for three days and attained Arahanthood. The Buddha was not an eternalist, nor was He an annihilationist, (a person who denies the survival of the personality in any form after death). According to Him, there were only events which arise because of previous conditions. But when asked if the person who was reborn was the same as the previous one who died, the Buddha said it was neither the same nor another person. The self, which other religions named as soul, jiva, atma or purusa is not constant, everlasting or eternal. It is subject to change, and will not endure as long as eternity. The Buddha did not say Anatta meant voidness of the self or nothingness. According to Him the self consisted of the physical and mental factors constituting the so called five aggregates. They are there but there is nothing which is permanent, whether you call it self or soul. He did not doubt the fact of an individualized existence, with a relative identification within the continuous change of bodily and mental process. Our understanding of existence is in a limited and one-sided way. The five aggregates are: body, feeling, ideation, volitional activities and consciousness, which are also the same as: eyes, ears, nose, tongue, body consciousness. According to Buddhism, it is wrong to say: I have no self, (which is the annihilationist theory). It is also wrong to say that I have a self, (the eternalist theory). In the Alayaddupama Sutta, the Buddha says: “O bhikku, when neither self nor anything pertaining to self can truly and really be found, the speculative view: The universe is that Atman (Soul); I shall be that after death, permanent, abiding, ever-lasting, unchanging, and I shall exist as such for eternity,” is it not wholly and completely foolish?” The self is most difficult for us to part with. Upon death, when we leave the physical body, we still cling to the self. This self leads us to rebirth in various spheres. The thing that we call self is a convention of the world, like you say the sun rises from the east. There are 31 planes of existence, and our human world is the fifth one. This is the only plane where, we the humans can see the things around us with our naked eyes. From level 6 to level 31 are all heavenly realms. From level 1 to 4 are the realms of the ghosts. The ghosts are only able to frighten the humans but are not able to physically hurt us. Otherwise, many people would have been dead, taking into consideration that the ghosts can see us but we cannot see them. The access to those 26 heavenly realms are within the reach of humans who are performing good deeds on this earth. No god holds the keys to those heavens and no god decides who goes there and who goes to hells. The highest level the deities or devas can reach is level 11. Level 12 to 31 are the Brahma worlds. The human world is the best realm to practice Dhamma because the presence of suffering is very obvious. The beings in the Brahma and Deva realms are simply too busy with their pleasures to be bothered with the Dhamma. The Brahmas only have the minds left, without physical bodies. They still harbor hatred, greed and delusion. They are still resentful and greedy just as can be seen from the following statement: “For I your almighty god, am a jealous god. You shall have no other gods before me”. Apart from our own universe there are other countless universes. It is common to have deities from these other universes visiting us. Physical beings from there cannot reach us because of the distance and time factor. Chakkavala is a Pali word which means solar system, with one sun. There are about one trillion solar systems around us and that means there are about one trillion suns if you can see them. We call this solar system the Milky Way. What about the huge space beyond the Milky Way? Do you think it is totally empty? Is it surrounded by concrete wall to prevent us from going farther? Buddhists believe there are about 1000000 planetary systems in the Milky Way galaxy alone that life exists, and that world systems are infinite in numbers, with billions of other worlds where Buddhism is taught. The ten thousand world systems the Buddhists talk about are only a portion of the endless systems. If science cannot proof there are countless other galaxies, it does not mean they do not exist. Our planet earth, which is 4 billions years old now, is 1.3 million times smaller than the sun. It is also estimated that there are 8.8 billion planets similar in size and temperature to earth. Surely some of these planets must be inhibited by humans? For more information on astronomy, go to the website of Institute of Astronomy, University of Cambridge. Once the Buddha was asked regarding the beginning of the world, He said, “It is as if a man had been wounded by a poisoned arrow and when attended to by a physician were to say, ‘I will not allow you to remove this arrow until I have learned the caste, the age, the occupation, the birthplace, and the motivation of the person who wounded me.’ That man would die before having learned all this. In exactly the same way, anyone who should say, ‘I will not follow the teaching of the Blessed One until the Blessed One has explained all the multiform truths of the world’-that person would die before the Buddha had explained all this.” According to the Aggañña Sutta, found in the Pali Canon, the Buddha was speaking to the monk Vasettha, a former Brahmin, on the formation of the earth: "There comes a time, Vasettha, when, after the lapse of a long, long period, this world died. And when this happens, beings have mostly been reborn into the Realm of Radiance [as devas]; and there they dwell, made of mind, feeding on rapture, self-luminous, traversing the air, continuing in glory; and thus they remain for a long, long period of time. There comes also a time, Vasettha, when sooner or later this world begins to re-evolve. When this happens, beings who had deceased from the World of Radiance usually come to life as humans...now at that time, all had become one world of water, dark, and of darkness that maketh blind. No moon nor sun appeared, no stars were seen, nor constellations, neither was night manifest nor day, neither months nor half-months, neither years nor seasons, neither female nor male. Beings were reckoned just as beings only. And to those beings, Vasettha, sooner or later after a long time, earth with its savours was spread out in the waters, even as a scum forms on the surface of boiled milky rice that is cooling, so did the earth appear." This description is consistent with the expanding universe model and Big Bang. The Buddha seems to be saying here that the universe expands outward, reaches a stabilizing point, and then reverts its motion back toward a central point resulting in its destruction, this process again to be repeated infinitely. Throughout this expanding and contracting process, the objects found within the universe undergo periods of development and change over a long stretch of time, according to the environment in which they find themselves. The Buddha goes on to say that the "beings" he described in this paragraph become attached to an earthlike planet, get reborn there, and remain there for the duration of the life. As a result, physical characteristics change and evolutionary changes takes place. This is a very rough theory of evolution. The Aggañña Sutta presents water as pre-existent to earthlike planets, with the planet forming with water and the life moving from the water onto the earth. The Buddha was talking about earthlike planets in general, and that was also how our ancestors arrived on this planet. Depending on his deeds, a person may be reborn as a hell being, an animal, a hungry ghost, a human being, a frightened ghost, a god of the sensuous heaven, an embodied brahma, or a bodiless brahma. When the bad kamma and the good kamma are equal, that person cannot go to heaven or to hell. He or she will be reborn as human again. The humans and animals have gross physical bodies, while the ghosts and devas have subtle nonphysical bodies. The beings in the Brahma realms, if they have the chance to listen to Vipassana Dharma, will attain Nibbana from these realms. One example was Dhananjhani, who practiced metta to attain the jhanas, and ended up in the Brahma realm, under the supervision of Sariputta. As advised by the Buddha, Sariputa visited Dhananjhani, at the Brahma realm and gave a Vipassana Dhamma talk to Dehananjhani, who attained Nibbana directly from the Brhama realm. Buddhist Meditation involves no religious rites or rituals, and it is definitely not borrowed from the Yoga system as some people believe. This system of practice is based on the experience of the Buddha Himself as He used the method in the attainment of Nibbana, and therefore it is regarded as the essential factor of Buddhist culture. It is not a form of self-hypnosis. It is the aim of total extirpation of the mental defilements, or at least a means of transcending a state of woe and sorrows. We continue to meditate to liberate from the bad kamma and to formulate the good kamma. It can be mastered by all except those who are mentally sick or are drug addicts, irrespective of their cultural or religious backgrounds, if they are willing to make the necessary efforts, like willing to reduce their worldly desires. Those who are fanatics and who believe in ascetic practices will not succeed. People who practice Buddhist meditation will acquire self-confidence, inward purity, absence of external fear, and mental serenity. When the five Precepts are well established, meditation will yield great results and benefits, because purity of livelihood is an essential prerequisite. Buddhism offers forty subjects of meditation known as Kammatthanas. A monk name Deva went to a senior monk and asked for Kammatthana for meditation. He received a subject for meditation, and meditated on it for nineteen years, without reciting the Scriptures, and attained Arahanthood in the twentieth year. Mindfulness of Breathing This is one of the forty methods, and it was recommended by the Buddha to His son Rahula. The Buddha says: “Develop the concentration of mindfulness on in-and-out breathing, Rahula! In-and-out breathing with mindfulness, if developed and frequently practiced, will bear much fruit and be of great advantage.” The Buddha further described mindfulness of breathing as both peaceful and sublime; unalloyed, unadultered and a state of happiness; it causes to vanish at once and suppress evil, unwholesome thoughts as soon as they arise. Quote from Anguttara Nikaya, Sixes, No.115:- “Mindfulness of breathing should be developed for the abandoning of distractions of the mind. If the mind is free of the past and future, it will be more efficient and more at peace.” As advised by the Buddha from the above, during meditation we must not think of friends, families, forests, streams, or anything that lies outside of the present moment. While practicing meditation and living a virtuous life, you may appear to others, like a useless, mad, and defeated person. In reality, it is just the opposite. Meditation will allow us the wriggle ourselves free from the bondage of defilements. When the mind is still or one-pointed, it is stronger and truth will dawn. The power of the mind is without limit. Academic or intellectual knowledge cannot lead you to Nibbana. We need a peaceful and congenial place to live in for us to remove our greed and fears and other defilements which had been imbedded in the subconscious part of the mind for billions of years. The Buddha said: “The secret of health for both mind and body is not to mourn for the past, worry about the future or anticipate troubles, but to live in the present moment wisely and earnestly.” If we do not succeed in this life time, we may succeed in future lives, like those who successfully attained Nibbana. There is nothing religious regarding the Five Precepts: To abstain from destroying beings To abstain from taking things not given To abstain from sexual misconduct To abstain from false speech To abstain from distilled and fermented liquors that cause intoxication & heedlessness Is there any religion or person who does not agree to the five clauses? When you observe these clauses daily, you protect yourself and others. Won’t our planet earth then be a better place? However, if you are a Buddhist, meditation will strengthen your faith on the religion. It is a mental discipline that eventually leads the mind to its purified state. It is a form of energetic striving leading to self-elevation, self-discipline, self control, and self-illumination. It is a tonic for your heart. As you mediate, you breathe in cosmic energy and actually breathe out your defilements. This will help to weaken your past bad kamma, which you accumulated since uncountable ages from the past. You need to perform good kamma to neutralize your bad kamma. No one can undo your previous bad kamma. Most people expect instant gratification and this keeps them further away from reality. Practitioners will have slumps. It is natural that your practice gets dull. For this reason, it is best to mingle more with the monks or other earnest practitioners so that you are endowed with much faith and continue practicing and will eventually attain Nibbana. It would be dangerous to take up meditation because you wish to acquire psychic powers. After practicing faithfully for several years, with seated meditation practice, a disciple became clear and he was able to foresee when guests would visit or rain would fall. Psychic powers are attained by those who practice Samatha Meditation, and they actually impede the practitioner who wishes to practice Vipassana meditation. Therefore disciple of Vipassana should avoid all these. The Buddha said, “This is nothing more than a phantasm that appears during your practice like the glow of a firefly. Hence, you must be alert to eliminate that state of mind. If you become fascinated with that phenomenon, not only will you not attain the great truth, but it will also be easy for you to fall into a perverse path and become a type of asura. How can we accept such a thing in the right-dharma order?”  Once the Buddha was discoursing on generosity to Anathapindika, telling him that alms given to the Order of monks, together with the Buddha, was very meritorious; but more meritorious than such alms was the building of a monastery for the use of the Order; more meritorious than such monasteries was seeking the refuge in the Buddha, the Dhamma, and Sangha; more meritorious than seeking refuge in the Buddha, the Dhamma, and the Sangha is the observance of the five precepts; more meritorious than such observance was meditation on loving-kindness (Metta) for a moment; and most meritorious of all was the development of Insight as to the fleeting nature of things. When Mahapajapatigotami offered a pair of new clothes to the Buddha, He told her to offer them to the Sangha because by offering them to the Sangha, the merits she would receive would be more than if they were offered to the Buddha. How much merit you receive depends on the gift and the spiritual status of the recipient. This event took place when the Buddha was living in the Sakyan country, at Kapilavatthu in Nigrodha’s Park. Mahapajapatigotami was a sister of the Buddha’s mother. When the Buddha’s mother died on the seventh day after Buddha was born, she became His nurse, and foster-mother, the one who breastfed the Buddha when He was a baby. For those who have committed serious crimes like killing, during the meditation practice, they can spread the thought of loving kindness and dedicate the merits of this action to those they have killed in the past. It may help to bring about forgiveness so that the bad kamma would become ineffective. If the victims do not forgive them and return to kill their former killers, at least the former killers will now know they are merely paying an old debt. When the debt is paid willingly, the mind is not thinking of vengeance which will continue the kammic retribution. People with hateful mind fall into hell. When they get out of hell, they continue the revenge and the retribution goes on indefinitely and the debts go on endlessly. That was why the Buddha said: “Hatred is not appeased by hatred but by love is hatred appeased.” Those who died while the mind was in good state would be reborn into blissful state of existence. Those who died while the mind was in the neutral state would be born as spirits seeking rebirth. Whenever these spirits remembered the kamma they had done, they would be born into the existence appropriate to their kamma. The Buddha never taught meditation to lay people during his forty-five year ministry. During His time, the people had to work 365 days a year. From the Human plane, there are eight levels of spiritual realms of existences which an accomplished meditator with the right qualities through the practice of Vipassana meditation, can experience and verify. Those realms are: Dibbakaya : immediately above the human realm Rupabrahmakaya Arupabrahmakaya Dharmmakaya Sotapannakaya Sakadagamikaya Anagamikaya: Anagamis are born here. They later attain Arahanship and live at Arahattakaya realm until their live-term ends Arahattakaya The accomplished mediators can also experience the four lower realms which are: Asurayoni Petayoni Tiracchanayoni & Niraya Niraya consists of eight major levels of hell. The lowest rung being the most painful one. We may call them B1, B2 until B8, the lowest. The beings in hells cannot die. They only become unconscious, will wake up again and suffer the same pains for millions of human years. Loving-kindness (not carnal love or affection) is Metta in Pali. This Metta possesses a mystic power, and is a miraculous ointment. A person with a pure heart can radiate this beneficent force, which is capable of transforming wild beasts into tame ones, and murderers into saints. But please be informed that it is easier to transfer or transmit this metta to ghosts, and animals than to the human beings. You don’t believe it? Why do you think the insects and beasts in the jungle can live peacefully with the monks, side by side? The Buddhists were the first people to introduce forest reserves for animals. Buddhist Metta embraces all living beings, seen or unseen, animals included. Metta repels darkness, and thus keeps evils away. Nimittas are the lights you see during meditation. These are mental signs. For most people, they are beautiful lights of various colours, e.g. white blue, purple, grey, yellow, orange etc. Sometimes they are bright and unstable, vibrating or flashing and changing shapes, like the clouds.  Some people also see eyes or faces, market-places, streets, members of their family, relatives, friends etc. vividly before their mental eyes, when their eyes are closed. These are very normal and we should not be attached to them for our own safety. Please tell yourself that these are your own creations and are therefore not real. Sakyamuni Buddha said it very clearly that He would not be able to return to this earth, knowing that after His era many fakes would appear. The next Buddha will be born as a person when Buddhism no longer exists on this earth. He will practise on his own as a common being and eventually attain Buddhahood and will be able to enlighten others. Sakyamuni named that being as Metteyya, who is now in Tusita Heaven. Tusita is a realm for beings who have perfected the requisites of Buddhahood, waiting for an opportune moment to appear in the human realm to attain Buddhahood. The life span of beings in this heaven is equivalent to 576 million earth years. The devas in Paranimmitavasavati Realm live up to 9216 million human years. In this realm, the devas do not create objects for themselves, but they control the objects of enjoyment created for their use by their attendants. Beings in Nimmanrati heaven live up to 2304 million earth years. They have the power to create objects of sensual enjoyment by thought, for whatever they want. For more advance practitioner, within next few minutes after the nimitta, maybe few hours, days, months, or years, (depending on how well you have practised so far) Jhana will happen by themselves later on. When a person reaches the Jhanic states, the following abilities arise naturally: clairvoyance, clairaudience, and projection of the astral body. These are the by-products of meditation.   According to the Buddha: for one who indulges in Jhana, four results are to be expected: Stream-Winner, Once-Returner, Non-Returner, or Arahant. When the mind attains a state of absorption, which is serene contemplation, it is the attainment of “Jhana”.  When Sakyamuni attained Buddhahood under the Bohdi tree, the Dharma He discovered was very hard to understand and He was thinking of leaving this earth at that moment. When He looked back into the infinite past, He noted that 99.99% of those who attained Buddhahood did not stay in the world to teach the Dhamma. The Buddha wandered around Bodhagaya for seven weeks, undecided about teaching the Dhamma. Fortunately, Brahma Sahampati, the king of gods, came down from heaven to invite the Buddha to expound the Dharma. This king of gods has been portrayed with four faces by the believers. Actually the four faces represent loving kindness, compassion, sympathetic joy and equanimity. Quote: "Those Enlightened ones of the past, those of the future, and those of the present age, who dispel the grief of many – all of them lived, will live, and are living respecting the noble Dharma. This is the characteristic of the Buddhas." Unquote. The Buddha agreed and went to look for the five ascetics, Kondana, Vappa, Bhadhiya, Mahanama, and Assaji at Benares. The Buddha arrived at Deer Park, modern Sarnah, exactly two months after Vesak.That night He delivered the First Sermon: The Dhammacakkappavattana Sutta or Discourse on Turning the Wheel of Dhamma. Perhaps during His previous life He made a wish that for His final birth as a man, He would be an ordinary being, grow up, get married and have children to show the public that they need not shave off the hair to attain Nibbana, just like one couple did during the Buddha's time. They were both acrobats, earning a living around every part of India. But this incident happened at Rajagaha, the modern name is Rajgir. As the Buddha was coming to another location nearby, the crowd left the acrobats to see the Buddha. The Buddha knew this was causing Uggasena problems, which would prevent his development, as he had trained very hard on that act and no one was seeing it. The Buddha told Moggallana to invite Uggansena to perform for the Buddha. When Uggansena approached the Buddha, the Buddha taught him for a while and told him to come down from the top of the bamboo pole, as a monk. Uggansena actually attained Arahanthood while he was on top of the pole performing summersault. He came down and was admitted as a monk on the spot because when a person attains Arahanthood that person will leave this world automatically within seven days unless he or she becomes a monk or nun. Due to the practices done in many previous lives, a person may have accumulated sufficient inherent quality of intelligence and can attain Nibbana even just by listening to a sutta. His wife soon was also admitted to the Nunnery and attained Arahanthood. When an Arahant leaves this world, his physical body cannot be consumed by our earthly fire. The fire that consumes the physical body must come from the Arahant himself. There will be no residue. The Buddha also encouraged His followers to continue earning money. People must be rich enough to give their surplus without inconveniencing themselves. Please refer to: Vyagghapajja Sutta (How to Accumulate Wealth). He said everybody must put aside one fourth of the profits for the rainy days (our CPF or Pension Funds today), and spend another one fourth of the remaining amount for family maintenance, for doing Dharma,  and invest the remaining  portions to keep the business or economy growing. The Buddha was not a vegetarian. The Buddhists need not be vegetarians. There was one fisherman who invited the Buddha to a dinner of curry fish. The Buddha personally went to the fisherman's hut to accept the meal because He wanted that poor fisherman to have the chance to receive the merit. The Buddha did not tell the fisherman to change the profession even though the Buddhists were and still are advised to refrain from killing. The Buddha also clearly stated it was the citizens’ duties to take up arms to defend their country. The Buddha’s instructions in the Jivaka Sutta (Majjhima Nikaya II, 369, regarding meats which are fit for consumption by monks and the other Buddhists are: They had not seen the slaughtering They had not heard the slaughtering They do not suspect that the host had gone to someone and specifically ask him to slaughter an animal so that it could be fed to the monks or the lay-Buddhists The monks are allowed the following for medicinal reasons: oil, fat and tallow of fish, crocodiles, pigs, bears, or other animals. During the Buddha’s time, poor fishermen had to use the nets and boats of other people. When these fishermen returned to shore every afternoon, the boat owners would be on the shore to collect the catch for the day, and they sell the fish at the local market before sunset. The fishermen were paid by the weight of the catch and all the fish must be sold to the boat owner. In the case of the fisherman mentioned above, he had to hide the red fish by burying it in the sand until the owner of the boat went away. The Buddha’s attitude regarding fishing as a profession was made clearly during the following discourse: Quote: Do you see that fisherman, monks, who having slaughtered a haul of fish, is selling fishnets? I have never seen, monks, nor have I heard of such a fisherman who, as a result of his action, as a result of his mode of living, goes about on an elephant or horse in a chariot or vehicle, or who feasts or who lives in the abundance of great wealth. Why is this? It is because he gloats evilly on fish being slaughtered or brought to the slaughter. It is the same with butcher who kills and sells cattle or sheep or shine or game or forest beasts. It is because he gloats evilly on their being slaughtered or brought to the slaughter that he does not go about on an elephant nor lives in abundance of great wealth. Indeed, monks, he who gloats evilly on animals being slaughtered or brought to the slaughter shall become neither one who goes about on an elephant…. nor one who lives in abundance of great wealth. But he who gloats evilly on a human being slaughtered or brought to the slaughter – for this there will be woe and sorrow for him for a long time; at the breaking–up of the body after dying he will arise in the Waste, in the Bad Bourn, in the Downfall, in Niraya Hell. Unquote There were cases which non-Buddhists who wished to show that their religions were superior to Buddhism, deliberately questioned the monks regarding how Buddhism, that was introduced 2600 years ago could be still valid today. They pointed the examples of Buddhists today who have to cull animals. In these cases, the culling is acceptable because we have to save the lives of millions of other lives. For example, if you come across a man who is going to shoot another person, and you kill the attacker on the spot, you do not commit the bad Kamma of killing because you are saving another person. This example was given by the Buddha. However, if a country attacks another country for selfish reason, and a citizen joins the armed forces, in the process he kills some of the so-called enemies, he creates the personal Kamma of killing. Fixed Kamma is committed with speech, mind and body. The example would be a premeditated crime. Every thought, utterance, and deed is a seed that ripens over time. Everyone has the potential at every moment to alter the course of the future Kamma, by doing good deeds. The Buddha personally said “If there is no way out, I will not be teaching you today”. Collective Kamma is created when a group of people, for example, go and set fires to destroy properties and living beings. The resulting Kamma will be about the same for the future of this group. They will be burned to death in their future live and their properties will be destroyed by others. Kamma means the retribution or reward, in current or future life. How do we account for the unevenness in this ill-balanced world? Why should identical twins, inheriting like genes, enjoying the same privileges, be intellectually and morally totally different? Poverty and want are the results of miserly thoughts and actions in past lives. Deformity is due to past evil Kamma. Human birth is due to a past good Kamma. Cunda, a butcher, who was living in the vicinity of the Buddha’s monastery, died squealing like a pig because he slaughtered pigs to earn a living. There are common Kamma, fixed Kamma and Collective Kamma. It is the law of nature. Every good action will result in good Kamma and every bad action will result in bad Kamma. No one can escape it except the Buddhas and the Arahants, whose actions will create no further Kamma. However, Arahants and Buddhas are not exempt from the effects of indefinitely effective kamma, for example, Arahant Moggalana was slaughtered and cut to pieces by thugs. Kamma is not stored anywhere. Just as mangoes are not stored in the mango tree. But when the conditions are right the fruits spring up during the season. The kammic energy created by sentient beings does not dissipate until it has given its effects, or until it becomes defunct. For example when the doers become Arahants or Buddhas, and they have attained Parinibbana, whatever kammic energy which has been left will automatically become defunct. Wholesome actions produce good results, which will lead to happiness here and hereafter. The ten Kammically wholesome deeds are: generosity, morality, meditation, reverence, service, dedication of merits, rejoicing in the merits of others, hearing the doctrine with respect, teaching the doctrine, and correcting the wrong views of others. Unwholesome actions have evil consequences which can result in this life or hereafter, sooner or later, when suitable conditions are present for maturation to take place. Thus whatever actions you have performed, good or evil, they will inevitably reward you with either happiness or suffering. The retributory kamma may be strengthened or weakened by current efforts, e.g. the good or bad deeds you are doing now. The ten unwholesome actions are: killing, stealing, sexual misconduct, lying, slander, harsh speech, gossip, covetousness, ill will, and wrong view. There are three types of kammic energy, one is that which will produce immediate effects. The next is the one that will produce subsequent effects. The last one is one that has indefinite effects. The five kinds of weighty kamma are: The creation of a schism in the Sangha. The wounding of a Buddha. The wounding of an Arahant. Matricide Parricide The above five acts will definitely produce their effects in the subsequent life. One example was King Ajatasattu who would have attained the first stage of Sainthood if he had not committed parricide. The other example was Moggalana, who killed his own father and mother during a previous life. Moggalana was killed by thugs even though he was an Arahant and possessed psychic powers. Moggalana tried to use his psychic power to avoid the thugs who were coming to kill him, not because he was afraid of death. He did not want the thugs to suffer the bad Kamma of killing an Arahant. King Ajatasattu will become a Pacceka Buddha in future, when he has paid off his bad kamma. Pacceka Buddhas do not need teachers to assist them on enlightenment. They only exist outside a Buddha Sasana and though they comprehend the doctrines, they are not capable of enlightening others. The Buddha who is capable of enlightening others is called a Samma Sambuddha. Sakyamuni is a Samma Sambuddha. The weighty kamma gets foremost priority in producing rebirth, followed by near-death kamma, habitual kamma and reserve kamma. All of us came according to our kamma and have to go according to our kamma, unless we perform lots of good merits in this life to nullify the bad deeds of the past lives. If an illness cannot be cured even when modern facilities, medicines and medical doctors are available, then we may say the person suffers because of his or her previous bad kamma. Some sick people who have no means to receive medical treatment do get well. For such cases, we can say their previous good kamma come to assist them. Life is the energy, mental, kammic and cosmic, all joined together. It is a process, a life-flux, or life-continuum, consisting Kammic potentials. When one life ends, the mental energy will build another house. This body is not life. It is a house built by life-supporting energy, with four cosmic elements, earth, fire, water and air. We are here because of causes and effects. Our past has given us the present, but the future is in our hand. Each of the atom in our body consists of 90% empty space. Therefore 90% of a person’s physical body is made up of empty space. Volition or desire, which is extremely strong during life time becomes predominant at the moment of death and conditions the subsequent birth. This last thought-moment presents a special potentiality. The stream of consciousness within this house flows on from birth till death and from death to new birth, in conformity with the natural law, until that person attains Nibbana. These natural laws operate unerringly and inexorably. The rebirth-consciousness of a dying man flows into another body according to his Kamma, because this life-stream is not annihilated. The vital kammic force that propels it still exists and it is this force which controls the material qualities produced by our kamma. A thought-process that conditions the future existence occurs during the dying moment.This last thought is called reproductive kamma. Death is merely the temporary end of a phenomenon. As the dying person assumes another form, called the refined form, (kaya sambhavesi in Pali) which is neither the same nor absolutely different, rebirth takes place according to the potential thought-vibration generated at the death moment. This kammic force propels the life-flux, as the dying person reaches bhavanga, a subconsciousness level. From this level the life-flux, which conserves the past kamma, enters the new cell, first via the right nostril of the father, and then via the left nostril of the mother descending to the worm to take fusion forming the beginning of another life, which is the moment when a sperm cell meets with an ovum. It develops and grows and divides into five parts, two legs, two hands and a head. This foetus develops every day through four principle causes: kamma, consciousness, temperature and nutrition. The past evil kamma will result deformity. So if we don’t want to be born with deformity, we must stop doing evils now. How does energy go from one body to the next body? Now we need to think of the radio waves, which are not words or music, but energy at different frequencies, which when transmitted, move through space and will be attracted or picked up by the receiver from where they are broadcasted as words or music. At death, mental energy moves through space, and is attracted to and picked up by the fertilized egg. As the embryo grows, it broadcasts itself as the new person, which is neither the same nor different from that person who died before. The radio waves only become a message when they come in contact with a new, material structure: the receiver. So does it matter if you fail to attain Nibbana during this life? You will have the chance to trying again during the next life. A dying person may see a Kamma action which he had performed in the course of his past life. He may recollect the deed as if it has been renewed, being done at that very moment. This is a recurring of the consciousness which one has experienced while performing the action. He may see characteristic symbol of the place in which he is bound to be reborn. This gati-nimitta (a sign or symbol), e.g. fire, lighted lamps, weapons, flesh, blood, celestial mansions etc will appear as clearly as any object you see in broad daylight. This consciousness is not the unchanging soul. It is Tanha (attachment) which leads the life-process to go on. During a being’s conception in its mother’s womb, the first consciousness that arises at that moment is called re-linking consciousness. This links the preceding life to the present life. Obviously, the unique character of an individual is stamped on the cell structure at conception. The transferred qualities and talents from the previous life, can lie dormant or hidden to varied degrees, and are not evident. With each new body, we begin anew, which means our past abilities don’t simply drop down from the sky. However, when appropriate condition appears, these qualities and talents will take effect. We will readily and easily learn them in this life. Some good examples are musical prodigies like Mozart, Beethoven, Brahms, Dvorak, and Richard Strauss. Other prodigies are: Handel, Schubert, Chopin, Samuel Wesley and Christian Heinrich Heineken. Heineken, at aged three, was able to speak French and Latin, and at aged four, started to study religion and church history. Four kinds of Birth: Egg-born beings (andaya) Worm-born beings (jalabuja) Moisture-born beings (samsedaya) Spontaneous births (opapatika) Birds and oviparous snakes belong to the first group. The next group belongs to all human beings, some devas inhabiting the earth, and animals that take conception in a mother’s worm. The third group belong to embryos that take moisture as nidus for their growth. The last group belongs to Petas, Devas and Brahmas. Spontaneously born beings are not visible to the physical eye, and when they die there is no residue left. A person’s life span on this planet may be compared to an oil lamp which can be extinguished owing to any one of the following: Exhaustion of the wick (expiration of age limit) Exhaustion of the oil (expiration of Kammic force) Exhaustion of both wick and oil (expiration of both age limit and Kammic force) External cause like a gust of wind. (gust of wind: accident) Let us assume the wick is the life span of the human beings now, and that 80 years is the limit. By age 80, a person should be dead. However, if he had very good and powerful Kammic force from previous lives, he will not die at age 80, since a very powerful good Kammic force is capable of nullifying the energy of the last thought-process and can change the course of an event. For a person with very bad and powerful Kammic force from previous lives, death is definite. The accidental deaths are comparable to the light being blown out by a gust of strong wind, and therefore is untimely death. If we do not wish to die prematurely, we must not create the kamma which causes that to happen, e.g. we must not support and rejoice in any kind of killing as it will create the kamma to have short life in future. Vengeful feelings or action in response to harm we receive now sets up the experience of suffering in future lives. According to Buddhism, the sphere of light inside the human body is located at two finger-breadths above the navel. It is the seat of life which we call consciousness, spirit or soul. It leaves the body after death, and continues life after life, reborn at various levels according to the Kammic destiny, in the 31 planes of existence, until release is obtained by following the Noble-Eight-fold Path of the Buddha’s teaching. This consciousness (Citta in Pali, consisting of mind, heart and consciousness) being nonentity, faceless, and formless, will continue to search for its true identity which will only be attainable when all qualities of perfection are developed in his character, to mature into a perfect being called Arahant or Buddha. When Buddhism talks about the heart, it does not refer to the physical organ that pumps blood around your body. All the six senses, eye, ear, nose, tongue, body and mind operate mechanically without any agent like a permanent soul as the operator. These six consciousness made up the mind which is always being pulled in various directions. The mind follows whichever one is the strongest at that moment. By concentrating on your breath, your mind is able to remain there and not pulled in the six directions. When this happens you have control over the mind. This gives you the chance to destroy the sense desires, false views and ignorance to a certain extent. The mind which has been purified is like the lamp-body. The sense doors are like the lamp wick, soaked in oil. With the above conditions the lamp can be lighted. For the Arahants and the Buddhas, those conditions no longer exist, as the oil and wick which signify defilements have completely run out. If one is convinced that one is entangled in a Kammic web that can nevertheless be unraveled, one will naturally try to learn from the example of the Buddha or His disciples. We must admit that our drawbacks and under-development prevent us from realizing the Truth. When you experience disappointment, frustrations, miseries and other suffering in various forms, please admit that it is you who creates the destiny by your own thoughts, words, and deeds. You are the builder of your own life because sooner or later, what you have given to life you will receive. The effects of Kamma will not be unchanging forever, like eternal suffering which is foreign to Buddhism. Our past actions, from time immemorial for countless lives, coupled by other factors, cause the good and bad we experience now. We should therefore overcome our unfavourable destiny by greater efforts in doing good deeds today. Our environment is related to our past actions, but it is also affected by what we are thinking and doing now. If we don’t start to question our values and what we are contemplating now, past kamma will have a chance to ripen. If we react to violence with violence, we are revengeful. We allow the violence to continue. There are three methods of making merits: charity, morality and meditation. During meditation, merit arises automatically because of the clear mind, as you radiate loving kindness and your mind does not think of bad thoughts or bad intentions. Loving kindness is a miraculous ointment. The merit arising from practice of meditation could be transferred or shared by beings in other realms, both those who are still alive and those who had passed away. The merits arising from making material offerings can only be dedicated to beings who have been reborn as petas or hungry ghosts. If they are reborn as humans, animals, hell beings, or celestial beings, they cannot receive those merits. We are lucky that not every bad deed we committed must be repaid. If each bad deed must be repaid, the entire cosmos would be totally deterministic and there is nothing we can do to free ourselves. The Buddha was one example of a person who did not have to wait for all his previous bad deeds or bad Kamma to work itself out. The same principle applies to all those Arahants. All of us possess the mental qualities needed for the task of awakening, if we want to develop them. When we succeed, we become Arahants or Buddhas. Whatever bad Kamma we have not yet repaid would be there to haunt us unless we attain Parinibbana. That was why Sakyamuni Buddha and many Arahants were physically hurt as long as they still possess the human bodies. Yasa Kulaputta, from Benares, was the son of a rich merchant. When he visited the Buddha, the Buddha converted him and made him a disciple. Then, Yasa’s four friends: Vimala, Subahu, Purnajina and Gavampati, all from rich families, also left home and became disciples of the Buddha. Later on another fifty friends of the above five disciples joined them, making a total of fifty-five disciples. Before these fifty-five monks there was another group of five monks who were actually practising austerities with the Buddha to be at a location near Uruvela. One of them was Kondanna who was also the first to attain Arahanhood among the five ascetics, after the Buddha preached Anattalakkhana Sutta to them. The Sangha was formed with these sixty disciples, all of them were Arahants, led by the Buddha. Venerable Yasa and his family attained Arahanship without book-learning. The Buddha addressed them: “Go ye, Bhikkhus, and wander forth for the gain of the many, for the welfare of the many, in compassion for the world, for the good, for the gain, for the welfare of gods and men. Proclaim O Bhikkhus, the Doctrine glorious, preach ye a life of holiness, perfect and pure.” The Buddha’s father, King Suddhodana, sent his chief minister with a thousand men, to invite the Buddha to Kapilavatthu. These men arrived at Rajagaha, a capital of another kingdom, but after listening to the Doctrine of the Buddha, all were converted and ordained as Bhikkhus and forgot to convey the king’s invitation. One party after another were sent to invite the Buddha to Kapilavatthu, all of them failed to convey the message. It was until the tenth similar party came that the Buddha was told about King Suddhodanna’s invitation. The Buddha, with all His disciples of Bhikkhus, all Arahants, started from Rajagaha for Kapilavatthu. When He reached the Palace at Kapilavatthu, King Suddhodanana bowed down at His feet, with tears in his eyes. To remove the suspicion and disbelief in the mind of His relatives and the heretics, the Buddha levitated into thin air from the ground and produced jets of water and fire from all over His body. He also created multiple representations of Himself, seated or standing on lotuses. Only after this performance did the uncles, aunties, and other relatives believe He was indeed a Buddha, because this act was unseen of before and only a Buddha had the capability to do it. Buddha’s father became an Arahant seven days before he passed away, after the Buddha taught him to relinquish attachments. This is another example of a person gaining enlightenment as a layperson. Abhidhamma (Higher Doctrine) The Buddha expounded the Abhidhamma, not in the human world, but to the assembly of devas in Tavatimsa heaven (where life span is 36 million earth years), during His seventh annual rains retreat. (The Theravada monks disputed this claim. However, whoever wrote the Abidhamma, if it was not the Buddha, must be an outstanding person.) He ascended to the Tavatimsa heaven, seated on the Pandukkambala stone at the foot of Paricchattka tree, for three months to teach the Abhidhamma to the devas who had assembled from the thousand world systems. The chief recipient was His mother Mahamaya-devi, who was reborn there. The only reason He did not preach the Abhidhamma in the human world was that the discourse required three months of unbroken continuity, which no humans were capable of on this planet. Only devas and Brahmas could remain in one posture for such a duration. According to the Abhidhamma, there are eighty-nine classes of consciousness. Abhidhamma deals with the technical terms of Buddhism and mastering the whole volume if it will not lead you to Nibbana. The only way is through practice, i.e. remove greed, hatred and delusion. During the Buddha’s time, many poor and unschooled people attained Arahanthood without knowing what the Abhidhamma was. During the three months, the Buddha descended to the human world every day to go on almsround in the northern region of Uttarakuru. After collecting the almsfood, He went to the shore of Lake Anotakka to have His meal. Sariputta would meet the Buddha there and receive a summary of the teaching given that day in the deva world. Having learned the Dhamma, Sariputta in turn taught it to his own 500 pupils, and thus the textual recension of the Abhidhamma was established. It is believed that the numbers who attained Nibbana were lager among the devas than among men. Some scholars, however, believe that the Abhidhamma was compiled by monks who lived five centuries after the Pari-Nibbana of the Buddha. The area covered by the Buddha when He was teaching was about 250 miles from East to West and about 150 miles from North to South, roughly covered modern Bihar, Uttar Pradesh, and the Tarai of Nepal. He was able to fly into the air unassisted but very few people ever saw him flying. He walked from place to place most of the time, and He approached people who were ready to benefit from his teaching as the following story indicates: An Ascetic met the Buddha An ascetic, Pukkusati, not a Buddhist, was traveling from one part of India to another part, looking for the Buddha, whom he only heard of but had never met. He came to Rajagaha. At dusk, he approached a potter Bhaggava, and requested permission to spend the night in his shed. The potter agreed. Later on the Buddha too came to that hut, and also requested permission to spend the night in the same shed. The potter had no objection provided the other wanderer did not object. The Buddha was offered the permission to stay there by that wanderer. They did not know one another. The Buddha asked the ascetic who his teacher was. He said he had no teacher, but have heard of a Buddha and was on his way to look for Him, and even if he were to meet the Buddha he would not be able to recognize him. The Buddha talked about Dhatu-Vibhanga Sutta (an Analysis of the Properties) to the ascetic and the ascetic realized that the person in front of him was the Buddha. Quote: The Blessed One said: "A person has six properties, six media of sensory contact, eighteen considerations, and four determinations. He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace. One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm. This is the summary of the analysis of the six properties. Unquote Pukkusati immediately kowtowed him many times and asked for permission to be admitted as a monk. The Buddha agreed and told the ascetic to look for a robe and a bowl so that He could ordain him. The ascetic went out the same night to look for the two things. Before he obtained them, a bull charged at him killing him on the spot. But he attained Arahanthood, as confirmed by the Buddha when the other monks, who came to the hut later, asked where Pukkusati would be as a result of the incident. Bahiya Found The Buddha Bahiya was a merchant who travelled to far off lands. It is believed he had successfully crossed the great oceans seven times, but on his eighth voyage, he was shipwrecked and washed ashore naked, on the beaches of Supparaka, a once great port on the west coast of India, just north of the present-day Mumbai. He tied a piece of bark around his waist. The villagers thought he must be a holy man and gave him alms; food, drink and shelter. As time passed, Bahiya became highly regarded amongst the local residents, who came to him for advice and spiritual teachings. He became revered as a holy man and gathered a large number of followers, some of whom regarded him as an Arahant. Bahiya began to believe he might actually have become an Arahant. During a previous life, Bahiya was one of a number of monks who had been so determined to achieve enlightenment through meditation, they ascended a high mountain using a series of ladders. Once they reached the highest point, they threw their ladders down the mountain so there could be no return without achieving Buddhahood. All of them died as a result, except one. The one who survived became a Sotapanna and he looked for Bahiya and reprimanded him for his arrogance and told him that if he wanted to meet a real Arahant, he must travel to Savatthi, the capital of Kosala in the far North where he would find Siddhartha Gautama, known as the Buddha. Bahiya set off immediately, because he had the enthusiasm to receive a teaching from a real Arahant, It was a long way from the west coast of Supparaka to the grove in Anathapindinka’s monastery in Savatthi where the Buddha and His followers were on their rainy season retreat. The Buddha used this monastery for 20 years before eventually making it his permanent base. It is said that in his eagerness, Bahiya only rested for one night. When he eventually found the Monastery, the monks told him that the Buddha was in the nearby town receiving alms. If he waited, the Buddha would return later in the day and grant him an audience. Bahiya became greatly concerned that something could happen to prevent him meeting the Buddha and receiving the teaching for which he had travelled so far. He went to town, looking for the Buddha, and eventually found the Buddha in the nearby village, standing very quietly, gracefully holding his alms bowl. Bahiya approached, introduced himself and told the Buddha how he had travelled from way down south to receive a teaching from him. However, it was the Buddha’s practice to remain completely silent when seeking alms, so He did not reply. Bahiya was so desperate for a teaching from a genuine Arahant that he begged him once again. For a second time the Buddha remained silent. In desperation, Bahiya flung himself at the Buddha’s feet, grasping His ankles, explaining that he must have a teaching right now. He said that he was afraid something might happen to him or the Buddha and he might never have another chance to receive a personal teaching from a genuine Arahant. It was a practice, that if you asked the Buddha a question three times, he would always respond on the third time of asking. So, at this moment, he turned to Bahiya and gave him one of the shortest teachings in all of the Buddhist scriptures. Bahiya :in the seen only the seen; in the heard only heard; in the sensed, only the sensed; in the cognised only cognised. Practicing in this way, Bahiya, you will not be “with that.” When you are not “with that,” you will not be “in that.” And when you are not “in that,” then you will be neither here nor there nor in between the two. Just this is the end of suffering. Hearing this, Bahiya immediately recognised the deepest significance of the Buddha’s words and instantly gained insight. Thanking the Buddha profusely, he left him to continue his alms round. Unfortunately, a little later the same day, Bahiya met an enraged cow that was protecting its calf. He was gored so severely that he died from his wounds. When the Buddha returned to the monastery and learned of the sad fate that had befallen Bahiya, He instructed the monks to prepare his body and cremate him with all the respect and ceremony that is due to a true Arahant. They should then build a stupa for his ashes and treat them with great reverence as befitting an enlightened person. Sunita was invited to be a monk Sunita was a teenager in a family of scavengers in Rajagaha. His road-sweeping job barely covered the most basic expenses. Housing, medicine, even clothes were beyond his means. He slept on the road sides. He couldn’t even mix with other people because he was an untouchable, even his shadow must not fall on a person of a higher caste. When high caste people came by, he had to get completely of the road. He had no education and no chance to follow religious practices. One day before dawn, he was already out sweeping up and carrying away the trash from the street. He was sweaty and covered with dirt as he carried the rubbish in baskets to be disposed, wearing his one small piece of cloth. Suddenly he saw the Buddha coming along the road with a great crowd of monks. As they approached him, his heart filled with joy as well as fear. There was a long wall behind him, so he had to place to get out of the way. He stood his broom against the wall and stood glued to the wall, joining his palm paying respect to the Buddha. The Buddha approached him and asked kindly, "Dear friend, would you like to join us?" Sunita was really shocked and could hardly speak. No one had ever treated him this way before or spoken to him kindly. When he was finally able to answer, he cried, "O, most venerable sir! I have never received such a kind word. If you would accept such a filthy, miserable scavenger as me, I will most gladly leave this work and become a monk." Then and there the Buddha ordained him and took him along with the other monks. At the vihara he gave him a meditation object through which Sunita became arahat. People of all ranks respected him and paid him homage when he taught them the way of attainment. In regards to such persons, the Buddha taught: Everyone’s tears and blood are the same color. By birth no one is of high or low caste. By their actions people become high or low. The water of each river has its own name, but upon reaching the ocean it is all one. Likewise, then any sort of person enters the order, he becomes one with the Sangha. Are the monks working? Once Buddha went to the house of a rich Brahmin with bowl in hand. The Brahmin became very agitated and said, "O Bhikshu, why do you lead an idle life of wandering and begging? Is this not disgraceful? You have a well-built body. You can work. I plough and sow. I work in the fields and I earn my bread at the sweat of my brow. I lead a laborious life. It would be better if you also plough and sow and then you will have plenty of food to eat". Buddha replied, "O Brahmin! I also plough and sow, and having ploughed and sown, I eat". The Brahmin said, "You say you are an agriculturist. I do not see any sign of it. Where are your plough, bullocks and seeds?" Then Buddha replied, "O Brahmin! Just hear my words with attention. I sow the seed of faith. The good actions that I perform are the rain that waters the seeds. Seclusion and non-attachment are parts of my plough. Righteousness is the handle. Meditation is the goad. Sama and Dama - tranquillity of the mind and restraint of the Indriyas (senses) - are the bullocks. Thus I plough the soil of the mind and remove the weeds of doubt, delusion, fear, birth and death. The harvest that comes in is the immortal fruit of Nibbana. All sorrows terminate by this sort of ploughing and harvesting". The arrogant Brahmin came to his senses and prostrated at the feet of Buddha and became his lay adherent. According to the Vinaya rules, when a monk is sick, he can ask people to offer him medicines. Other than that, monks don’t ask for anything from the public. They receive whatever the public wish to offer to them. The monks don ’t carry medicines because they are less concerned about their sickness regardless of whether the sickness can be cured or not. They are more concerned with the practice to attain Nibbana. Whe a monk or nun is sick, he or she should take medicine accordingly as advised by a doctor but with regard to the vinaya rules, like accepting only medicines which are made from a blameless source. Medicines must only be used to counteract the painful feeling caused by sickness or disorders of the body. Food for Monks and Nuns Monks and nuns must acquire physical fitness by moderation in eating, with conscious purpose of accepting food not for personal charm, not for beautifying the body, but only for the maintenance of the body, so that they can practice the religious life. Clothing for Monks and Nuns They should not possess more than one change of robes, allowed according to their physical condition. A monk is allowed only eight articles as his whole property: three pieces of clothing, a belt for the waist, an alms-bowl, a razor, a needle and a water-strainer. In the Sabbasava Sutta, the Buddha referred to the monastic’s methods for overcoming defilements, and for the sake of liberation, by reflecting thus: “Wisely reflecting, he uses the robe: only for the sake of warding off heat, for the sake of warding off cold, for the sake of warding off the touch of mosquitoes, flies, the wind, the sun, and creeping creatures; for the purpose of covering up the bodies, out of moral shame.” In the Buddha’s time, monastic robes were simple pieces of cloth, often bits of rags, and parts of discarded shroud stitched together. The message is clear: monastics are a life apart from the laity. Their robes show humility and renunciation. The lay community The lay community provide monks and nuns with food, clothing, shelter and medicines, so that they can devote their time to the study and practice of the Dhamma. In return monks and nuns share what they know with the community These meditating monks and nuns remind us that one doesn’t have to be rich to be content, and that simple life style also has its advantages. Dwelling Place for Monks and Nuns When Shakyamuni was seeking the path to self-enlightenment, He lived at remote places, spent his life meditating in forests, in caves, and under trees. For His earlier followers, He recommended: “Monks, there are trees, there are solitudes; go and meditate”. But for the sake of monks and nuns, the Buddha also recommended shelters, and formulated rules as a guide of conduct because there are dangers which may sometimes befall the disciples living in an open yard, under a tree, or in some other open position, since there is no door to protect them from molestation or from the sight of unsuitable scene. The monks were allowed to accept a suitable dwelling place, as described in the Vinaya Rules (Vin.11.146) and while using it they should know and reflect upon its true purpose, realizing that with a suitable dwelling place, no dangers can trouble them but they should not allow such dwelling place to hinder their meditation. During the Buddha’s time, a forest was at least five hundred bow-lengths distant from the village boundary. Shaving their Heads Monks and nuns shave their heads because they need to spend more times on things that matter. A shaven head also symbolizes the idea of paying more attention to inward change than to outward appearance. Moreover, how can a person progress if he or she still cares for the hair on the head? In the Dakkhina Vibhanga Sutta, the Buddha predicted that: “In future, Ananda, there will be members of the religious lineage who are yellow-necks, immoral, of evil nature. People will give them gifts for the sake of the Sangha.” It was predicted that these people would go about with only a piece of yellow cloth around their necks or arms, and they would support their wives, and children by engaging in trade and farming etc. Kisagotami and her dead child Kisagotami was the daughter of a rich man from Savatthi; she was known as Kisagotami because of her slim body. Kisagotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisagotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life from everyone she happened to meet. People began to think that she had gone mad. But a wise man seeing her condition thought that he should be of some help to her. So, he told her to approach the Buddha. She went to the Buddha and asked for the medicine that would restore her dead son to life. The Buddha told her to get some mustard seeds from a house where there had been no death. Carrying her dead child in her bosom, Kisagotami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. Then, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed. She was no longer attached to the dead body of her son. She left the corpse in the jungle and returned to the Buddha and reported that she could find no house where death had not occurred. Then the Buddha said, "Gotami, you thought that you were the only one who had lost a son. As you have now realized, death comes to all beings; before their desires are satiated death takes them away." On hearing this, Kisagotami fully realized the impermanence, unsatisfactoriness and insubstantiality of the aggregates and attained Sotapanna. Soon afterwards, Kisagotami became a bhikkhuni. One day, as she was lighting the lamps she saw the flames flaring up and dying out, and suddenly she clearly perceived the arising and the perishing of beings. The Buddha, through supernormal power, saw her from his monastery, and sent forth his radiance and appeared to her in person. Kisagotami was told to continue meditating on the impermanent nature of all beings and to strive hard to realize Nirvana. The Story of Patacara Young and beautiful Patacara, who lived at the time of the Buddha, was from a wealthy merchant family of Savatthi. She eloped with a young man to avoid a marriage arranged by her parents. The young couple settled in a remote area so that Patacara’s parents could not find them. On two different occasions Patacara became pregnant, and both times, in spite of her husband's unwillingness to accompany her, she secretly set off on her own for Savatthi, hoping that the birth of her child would soften her parents' hearts and bring about a reconciliation. Each time, her husband pursued and found her. On her first attempt to visit her parent, her son was born on the way and the husband stopped her from proceeding on the journey. When she was about to deliver her second child Patacara had to endure the hardship of bearing her child in a raging storm without shelter or support. The next morning she discovered her husband's body; he had died from snake-bite while looking for materials to protect them from the storm. Then, as she struggled on alone in the direction of Savatthi, her newborn infant was snatched up by a hawk and carried away, and within moments, her elder son accidentally drowned in the swollen currents of a river they were trying to cross. She left her newborn infant on a river bank and was accompanying her elder son to the other side of the bank. When they reached the other side, she left the son there and was on her way to fetch the newborn when a hawk swooped down and carried her newborn away. She was shouting and waving her hand trying to frighten the hawk and the elder son was thinking the mother was asking him to approach her. He went into the river and drowned. And finally, when she reached Savatthi, exhausted and stricken with grief, Patacara found out that her parents and brother had just perished in a fire that destroyed the family home. Patacara lost her father, mother, a brother, two sons and her husband within two days. She went mad. The Buddha, using His will-power, appeared in front of her and comforted this bereaved lady. The Buddha told her: “Do not be troubled any more. You have come to one who is able to be your shelter and refuge. It is not only today that you have met with calamity and disaster, but throughout this beginning-less round of existence, weeping over the loss of sons and others dear to you, you have shed more tears than the waters of the four oceans." "The four oceans contain but a little water Compared to all the tears we have shed, Smitten by sorrow, bewildered by pain. Why, O woman are you still heedless?" After the Dhamma given by the Buddha, Patacara attained the first stage of sainthood, and she also joined the Sangha. One day as she was washing her feet, she noticed how first the water trickled a little way and subsided, the second time it flowed a little further and subsided, and the third time, it flowed even further and subsided. She realized: Even so, do mortals die either in childhood, in middle age or when old. She attained Arahanthood while watching the water that washed her feet. The Weaver’s daughter One day, when the Buddha arrived at Alavi the people invited him, and gave alms. The Buddha, after the preparation for the meal, by way of giving thanks said: "Uncertain is life, certain is death. Of necessity I must die, and my life ends in death. Practise reflection on death, thinking, life is unsure, death is sure. For they who do not practise reflection on death are at their last hour like a man who is terrified at seeing a poisonous snake, and filled with terror they utter a cry of fear and perish. But they who practise reflection on death are like a man who sees a poisonous snake from a distance, and going with a long stick he throws it away, and is not terrified. Therefore, let reflection on death be practised." On hearing this exposition of the doctrine the rest of the people went away intent on their business; but a certain weaver's daughter, who was about sixteen years old, thought, "Wonderful is the teaching of the Buddhas," and she practised reflection on death. The Buddha went from thence, and reached Jetavana. From then on, the girl practised reflection on death for three years. Three years later, the Buddha, observing the world at dawn, called her to mind, and considered, "How may she be?" And he had the knowledge that, "This girl from the day when she heard my exposition of the doctrine has practised reflection on death for three years. I will now go there and ask the girl four questions; and when she explains them I will express approval at each of the four points, and will utter the verse. By means of the verse she will be established in the fruit of the stream enterer, and through her the teaching will be profitable to many." Then with an assembly of five hundred monks he left Jetavana, and came to the monastery at Aggalava. The people of Alavi, hearing that the Buddha had come, went to the monastery, and invited Him.. The girl also heard of the Buddha's coming and, glad at heart, she thought, "Verily the moon-faced, great Gotama Buddha, my father, my lord, my teacher, has come. After three years I shall see the golden-hued Buddha again. Now I shall be able to see his golden-hued body, and hear his sweet, most excellent doctrine." But her father, going to the workshop, said, "My daughter, someone has ordered a robe from me, and a foot of it is not yet woven. I will finish it today. Get the shuttle ready for me quickly, and bring it." She thought, "I want to hear the doctrine of the Buddha. My father calls me, so how shall I be able to hear the Buddha's doctrine?" "If I don't prepare the shuttle, my father might strike and beat me, so I will prepare the shuttle and give it to him and afterwards I will hear the doctrine." So, sitting down on a chair, she prepared the shuttle. The people of Alavi waited on the Buddha, took his bowl, and stood for him to give thanks. The Buddha thought, "I have come a journey of thirty leagues for the sake of a noble daughter, and now today she does not have the chance to come on time. He sat down in silence, with no one in the world of gods and men dares to say anything to him. Meanwhile the girl prepared the shuttle, put it in a basket, took it to her father, and then went to the edge of the assembly, looking for the Buddha. The Buddha raised his head and saw her. When the Buddha gazed at her, she perceived, "The Buddha seated in such an assembly as if looks for me and expects my coming, even into His presence He expects my coming." Setting down the shuttle-basket she approached the Buddha. But why did the Buddha look at her? It was thus that He thought, "If she goes and dies like the common people, her future state of existence will be uncertain, but by coming into my presence she will gain the fruit of the Stream enterer and her future existence being certain, she will be reborn in the Tusita heaven." But there was no liberation for her, if she died on that day. She, understanding that she was being looked at, approached the Buddha, saluted him and stood on one side. As she stood there, He said to her, "My girl, Where do you come from?" "I do not know, reverend sir." "Where are you going?" "I do not know, reverend sir." "Do you not know?" "I know, reverend sir." "Do you know?" "I do not know, reverend sir." So the Buddha asked her the four questions, and the audience murmured, "See, for shame, this weaver's daughter talks with the All-enlightened One about whatever she wants." The Buddha, silencing the audience, asked, "My girl, when you were asked where you came, why did you say you did not know?" She replied, "Reverend sir, you know that I have come from the weaver's house, and in asking where I have come you asked where I have come in being re-born here, and I do not know where I have come in being re-born here." The Buddha said to her, "Well done, well done, girl, you have explained the question that I asked you." And expressing approval he asked further, "When you were asked where you will go, why did you say you did not know?" "Reverend sir, you know that I shall take the shuttle-basket and go to the weaver's workshop. But you asked me where I shall be re-born when I go hence, and I do not know where I shall be re-born, when I go hence after death." Then the Buddha said, "You have explained this question also," and a second time he expressed approval, and asked further, "And why did you say that you knew, when you were asked if you do not know?" "Reverend sir, I know that I shall die, and hence I spoke thus." The Buddha said, "You have explained this question also," and, expressing approval, asked further, "Why, when I said 'Do you know,' did you say you did not know?" "I know indeed that I shall die, reverend sir, but that I shall die at such and such a time, such as at night or by day, I do not know, and therefore I spoke thus." Then the Buddha said, "You have explained this question also," and the fourth time he expressed approval, and, addressing the audience said, "None of you knew what she said, and you only murmured. They who have not the eye of wisdom are blind, and they who have the eye of wisdom are seeing." So saying He spoke this verse: Blind and unseeing is the world, And few are those with insight here; As a bird from a net released, But few are they who heaven attain. When the teaching was ended, the girl was established in the fruit of the Stream enterer, and the teaching was also profitable to the multitude. Then she took her shuttle-basket and went back to her father who had sat down and was asleep. She, without noticing, handed him the shuttle-basket. The shuttle-basket knocked against the top of the beam of the loom, and fell, noisily. He woke up, and seizing the loom he dragged it along. The beam moved, struck her on the breast, and she fell down dead. Then her father saw her body blood-stained, and saw that she was dead. Grieving and lamenting he, went to see the Buddha, and told him of the matter, saying, "Reverend sir, extinguish my sorrow." The Buddha consoled him, saying, "Sorrow not, for in the endless round of existence, even as at the time of your daughter's death, the tears that are shed are more than four oceans." And he preached a discourse of the endlessness of birth and death. The weaver, with his sorrow appeased, asked the Buddha for admission to the Order, and receiving ordination he soon attained Arahanthood. A beggar and a lamp During the Buddha’s time, there lived an old beggar woman. She used to watch the kings, princes, and people making offerings to Buddha and his disciples, and there was nothing she would have liked more than to be able to do the same. She went out begging, but at the end of a whole day all she had was one small coin. She took it to the oil-merchant to try to buy some oil. He told her that she could not possibly buy anything with so little. But when he heard that she wanted it to make an offering to Buddha, he took pity on her and gave her the oil. The oil was placed in a clam shell which she picked up from somewhere, (another version was that she was holding the little quantity of oil in a portion of a broken bowl) and she took it to the monastery, where she lit a lamp, to place it before the Buddha, making this wish: "I have nothing to offer but this tiny lamp. But through this offering, in the future may I be blessed with the lamp of wisdom. May I free all beings from darkness. May I purify all their obstructions, and lead them to enlightenment." That night the oil in all the other lamps went out. But the beggar woman's lamp was still burning at dawn, when Buddha's disciple Maudgalyayana came to collect all the lamps. When he saw that one was still alight, full of oil and with a new wick, he thought, "There's no reason why this lamp should still be burning in the day time," and he tried to blow it out. But it kept on burning. He tried to snuff it out with his fingers, but it stayed alight. He tried to smother it with his robe, but still it burned on. The Buddha had been watching all along, and said, "Maudgalyayana, do you want to put out that lamp? You cannot. You cannot even move it, let alone put it out. If you were to pour the water from all oceans over this lamp, it still wouldn't go out. The water in all the rivers and the lakes of the world could not extinguish it, because this lamp was offered with devotion and with purity of heart and mind. And that motivation has made it of tremendous benefit." When Buddha had said this, the beggar woman approached Him, and He prophesied that in future she would become a perfect Buddha, call "Light of the Lamp." It is indeed, our motivation, which determines the fruit of our actions. Women’s place in Buddhism Before Sakyamuni became a Buddha, the main role of women in India was to look after the house according to the wishes of the husbands. Education was not important to them and they were not allowed to remarry. They were told to jump into the funeral pyre of their husband. The Buddha said both men and women were useful to society. In the Buddhist family both husbands and wives share equal responsibility and discharge their duties with equal dedication. The husband considers the wife a friend, a companion, a partner. The wife will be a substitute for the husband when the husband happens to be unable to work. A wife is expected even to acquaint herself with the trade, business or industries in which the husband engaged, so that she would be able to manage his affairs in his absence. Doesn’t this show in the Buddhist society the wife occupies an equal position with the husband? The Buddha's advice to the King Pasenadi of Kosala, clearly shows that Buddhism does not consider the birth of a daughter as a disadvantage. The Buddha confirmed that women were capable of realizing the Truth, just as men were. He permitted the admission of women into the Order, though he was not in favour of it at the beginning as he thought their admission would create problems in the Sasana. Once women proved their capability of managing their affairs in the Order, the Buddha recognised their abilities and talents, and gave them responsible positions in the Bhikkhuni Sangha. The Buddha elevated the social status of women and when people became Buddhists there were no longer subject to the caste system. Slavery was also opposed by the Buddha. Dhammadinna, Khema and Uppalavanna were Bhikkhunis, who attained Arahanthood, and who were able to preach the Dhamma. Dharmadinna was outstanding with the ability to teach, Khema was outstanding on wisdom, and Upplavanna was outstanding on miracles. More than 500 of those bhikkhunis attained Arahanthood during the Buddha’s time. Some people who disliked the Buddha even said He was poisoned by Chunda. This was most unlikely because a Buddha or an Arahant could see what was in the food, just like they could see the viruses in the cup of water. There was no way a person could poison him. A Buddha cannot be killed. He could however be physically hurt because His bad Kamma committed eons ago has not expired. After eating that meal the Buddha became ill but he recovered later on. During that time, He was 80 years old. Naturally, He died of failing health later on. The Buddha actually told Ananda to visit Cunda (so that Cunda would not be plagued by remorse) to tell him that it was a most auspicious act to offer a Buddha’s last meal. The Buddha said if Cunda was blamed, Ananda should stop it by saying :“This is good to thee, Cunda, and gain to thee, in that when the Tathagata had eaten His last meal from thy provision, then He died. From the very mouth of the Exalted One, Cunda, have I heard, from His very mouth have I received this saying:These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit, and of much greater profit than any other, and which are the two? The offering of food which when a Tathagata has eaten He attains supreme and perfect insight, and the offering of food which when a Tathagatta has taken He passes away by that utter cessation in which nothing whatever remains behind – these two offerings of food are of equal fruit and of equal profit and of much greater fruit, and of much greater profit than any other. There has been laid up by Cunda the smith a Kamma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven and of sovereign power. In this way, Ananda, should be checked any remorse in Cunda the smith.” At age 80, the Buddha died (attained Pari-Nibbana) at a small town called Pava which bordered Kusinagara, in the open air, between two Sala-trees, surrounded by his disciples. It was mistakenly reported he died of food poisoning after eating a meal of rice and mushrooms donated by a lay follower, Cunda who was a smith. In some parts of India, during the Buddha’s time, it was a habit of the poor people to gather mushrooms, dry them, and keep them to use as vegetables for the rainy season. Sometimes, these mushrooms turned poisonous. Even today there are cases of people dying because of mushrooms poisoning. The Buddha knew the food contained poison but He did not want Cunda to be offended as Cunda did not have the least intention to poison the Buddha. The mushrooms were extremely bitter but the Buddha ate them all without saying anything, thanked Cunda and left. The Buddha later confirmed that it was impossible for him to reject the food because Cunda invited the Buddha with passion and love as nobody had ever done it before. The body of the Buddha was cremated by His friends in Kusinagara, supervised by Ananda. Seven neighbouring rulers demanded the relics be divided among them. The state of Kusinagara refused and the dispute was to be settled by a war. A wise man, Drona, solved the problem and the relics were divided among the eight countries. The ashes of the funeral pyre and the earthen jar that contained the relics were given to another two rulers. So ten great towers were erected to commemorate the Buddha and to enshrine the relics. Before attaining Parinibbana, the Buddha asked His disciples and all the lay followers if there was any question they wanted to raise. No one raised any question.  This proved that He had taught us everything we need to know to attain Buddhahood. When Ananda wanted to know if there should be a successor, the Buddha said the Dharma should be the guide after He was gone. The Buddha's last words were: "Decay is inherent in all things be sure to strive with clarity of mind for Nibbana. " (unquote) After the Parinibbana of Sakyamuni Buddha, many non-Buddhist monks put on the robes, pretended to be Buddhist monks, and changed or deliberately mistranslated some of the Scriptures which were recorded in Sanskrit. That was why King Asoka, crowned in 273 BC, called the Third Council Meeting for the Sangha, presided by Venerable Moggalliputta Tissa Thera, at Pataliputta (Patna) and many other monks who were Arahants. During this meeting, schismatic monks and nuns were expelled from the Sangha. Between 100 and 200 years after the Parinibbana of the Buddha, a controversy over some monastic rules had been decided by a committee of mostly Arahants, against the views of the majority. The majority group introduced the Bodhisattua ideals, and calling themselves the Maha Sangha, which later became the Mahayana. The split into two opposing groups was actually started by Devadattha who plotted to kill the Buddha by asking his cronies to roll off a huge boulder over the Buddha’s head when the Buddha was walking along a hillside with a cliff. The boulder hit another rock and landed near the Buddha, only a rock splinter hurt the Buddha’s toe. The enmity of the schism created by Devadattha lasted many centuries. However, today we have to respect all the monks regardless of from which sects they are because they are the ones who are seriously doing their best to rid themselves of greed, hatred and delusion. Their duties are: to study, practise and teach the Dhamma. The monks have to follow the 227 precepts laid down by the Buddha. The nuns have to observe 311 precepts. The lay people may observe 5, 8 or only 10 of these precepts. However, this group of fake monks were not going to be eradicated at all. They managed to carry on even until the later centuries when Nalanda International University was established. They even infiltrated this university, as lecturers, and professors. This university existed for seven centuries. And by 1198 CE, when the monks at this university were slaughtered and the university burned down by Muhammad Bakhtiyar and his army, Brahminical ritual and magic were already included in the curriculums of the Nalanda Colleges, resulting in a new type of Buddhism which was indistinguishable from Hinduism. The Bhikksuni order in India ceased to exist when Muhammad Bakhtiyar invaded India in the 12th century CE. In Sri Lanka the Bhikksuni order ceased to exist with the fall of Anuradhapura in 1017 CE. The Order of Monks met the same fate there but was later revived by King Vijayabahu after he drove away the Tamil invaders. It is said that King Vijayababu was hiding in the caves at Dambulla, for 15 years, and that when he regained his throne, he had a temple built there, The Dambulla Rock Temple. King Vijayabahu invited monks from Burma to revive the Order of Monks in Sri Lanka. For some reason, he did not revive the Bhikkhuni (Nuns) Order. The Buddha’s step-mother Pajapati was the first bhikkhuni, and she was ordained by the Buddha. The Buddha then introduced a new rule saying that for all future ordination of ladies, a fully ordained bhukkhuni must be present. It was Emperor Asoka’s daughter Bhikkhuni Sanghamitta who introduced the ordination of females from India to Seri Lanka during the 3rd century BC. By the 6th century AD, the ordination procedure was brought by Seri Lankan Bhikkhuni Devasara from Seri Langka to China. It was from China that the procedure was introduced to Korea, Japan, Taiwan etc. In 1996, after a lapse of almost 1000 years, ten bhikkhunis received higher ordination in Sarnath, India, when the late president of Indian Mahabodhi Society was Ven. Mapalgama Vipulasara Thero. It was said that Buddhism would last only 5000 years. Now we have only 2400 years left. As we go nearer and nearer to this sasana, more and more people would come forward to destroy Buddhism. It was said the number would actually multiply. The Buddhists do not extinguish sufferings by lighting incense and candles, and making pledges to supposedly supernatural things. One uniqueness of Buddhism is that it teaches moral behaviour without reference to heaven and hell. Buddhism advocates an impermanence of all existences, and it does not demand blind faith from its followers. The notion of incurring the displeasure of an almighty creator, which many religions instilled in the minds of their followers is unknown in Buddhism. Man, since time immemorial, when faced with the forces of nature like rain, wind, thunder, lightning or natural calamities like earthquakes, volcanic eruptions, or endemic diseases, will prostrate himself on the ground, begging protection from unknown, non-existing and almighty powers. The Buddhists did not do this and still do not do it today. Buddhists do not believe the Buddha was a god. They know the Buddha is higher than any god. They also know that the wood or metal statues are only symbols representing their beliefs. They do not believe the Buddha is in the statues or around them, just like Taoists having the ying-yang symbol, Sikhism having the sword, and Christianity the fish and the cross. A Buddhist doesn’t offer flowers in the temple with the hope of gaining the favour of the Buddha, or expecting the Buddha to take him to heaven for eternal life, nor does he ask Him to forgive his sins. He does so because he feels so much obliged to his teacher. Worshipping before a statute of the Buddha is not an act of idolatry. It is a method of veneration. Buddhism doesn’t provide much room for ritual and ceremony. It is not esoteric because it doesn’t have secrets and hidden meaning. Buddhists do not chant magic rituals to win the favour of gods and to ensure good fortune. Buddhists do not consider chanting to be a prayer. To them, it is a mental health training just as one follows the rules of the physical hygiene. There is nothing superstitious about it. Why should non-Buddhists be unhappy about it? Why do people read poems aloud? Is it a sort of ritual? When a Buddhist does chanting, he doesn’t ask someone to save him from evils nor is he hoping to be given a place in heaven. His chanting is done for learning, teaching or re-memorising the discourse, as during the Buddha’s time there was no paper to record the discourse. You either chant it to remember it or you forget it forever. Ideally, one studies the discourses, teach them to others, reflects on their philosophical points, chants them regularly and practices it in daily life. Ceremonies, with local customs added, are not necessary but they satisfy certain religious emotions and the needs of the average guy on the street. Buddhism has been able to stand firm and lasted up to now partly because of those rituals. Rituals help to protect the religion and also helps it to grow. The Buddha’s last message in the Mahaparinibbana Sutta was: Ananda, be dependent on yourself, take refuse in yourself, and not in others, by this means be dependent on the Dhamma, go for refuse to the Dhamma – the righteous principles. The modern practitioner is advised to consult full-fledged Buddhist monks whenever he or she faces a certain doubt. One of the worst misconceptions is that “there is Nibbana but there is no one to attain or enter it”. Then why work so hard if you cannot attain Nibbana? Perhaps we should make it very clear that only the Arahants and the Buddhas can attain Nibbana. Under the pretext of helping to spread Buddhism, some people tell lies to put Buddhism under bad light, not knowing that the Buddha says: ehi-passiko, which means come and see. He never said: Come and believe. He did not use hell fires to frighten people, nor did he use other propagandas to hypnotize, blind, deceive or psychologically puzzle others. I don’t know what you call that thing that attains Nibbana, since the “I” is a complex compound of mind and matter which are in a state of constant flux, and therefore is devoid of an immortal soul. But does that matter? When the frog returns to the pond to tell the tadpoles that he saw George Bush who was holding the most coveted position on this planet, lived in a beautiful and magnificent building. Would the tadpoles believe him? Nibbana doesn't mean emptiness because when the Buddha returned to His hometown, the throne was still open for him. He refused it and did not want His son to inherit it either. Would a person give up a coveted kingdom for emptiness (nothingness)? Nibbana is the realm where all conditioned things cease to be, (in Pali: Sankhara-samatho). It is the complete annihilation of desire, hatred, and delusion, which means the mind is clean, clear, calm and cool. Nibbana is supramundane and is devoid of all suffering. The Buddha said:“Nibbanam paramam sukham.” meaning there is no bliss which any of us have ever experienced in this world to equal the bliss of Nibbana. On another occasion, the Buddha said the highest worldly bliss was not worth one-sixteenth that of Nibbana. Nibbanic state is absolutely devoid of all the features of life as we have seen it to be. It is the only state in which suffering cannot find a foothold. It is the deathless, the further shore, the ageless, happy and permanent, the undeclared, and the unconditioned. The happiness of relief from suffering is Nibbanic bliss and it is not the same as the enjoyment of any pleasurable object. Nibbanic bliss is only attainable with the complete destruction of craving, because it is craving which causes turmoil and distress in the mind. It is a non-clinging happiness and does not depend on obtaining or rejecting anything. A person attains Nibbanic bliss when the spiritual faculties and accumulated virtues mature fully. We live in this dimension where time and space exist. Therefore there must be an opposite dimension where time and space do not operate. When you are in that dimension, it is wrong to say that you exist. But it is also wrong to say that you do not exist. The humans do not have a word to describe this condition. In his teaching, the Buddha used the following words to describe Nibbana: Infinite Non-conditioned Incomparable Supreme Highest Beyond Highest refuge Safety Security Eternal Happiness Unique Abodeless Imperishable Absolute Purity Supramundane Emancipation peace Immortality Unborn Unmade Unoriginated Truth Unconditioned The other Shore Ageless Deathless Permanent Island Refuge Shelter Happy destiny Nibbana was referred to as the extinguishing of a fire, or extinction, by some poorly informed writers and scholars. What they failed to explain was that during the Buddha’s time, people in India did not believe that when a fire was going out, it went out of existence. What they meant was that the fire was simply free of its agitation and attachment to its fuel. Therefore when we talk about Buddhist view, Nibbana is of release and liberation. The correct English translation would be “unbinding”. Nibbana is definitely not extinction. Nibbana is the liberation of the mind from mental effluents, defilements, and the fetters that bind us to the round of re-births. It is the cessation of the process of becoming, which means the life-affirming impulses come to an end and there is no more rebirth. The ten fetters which bind the mind to the round of rebirths are identity views, uncertainty, grasping at habits and practices, sensual passion, irritation, passion for form, passion for formlessness, conceit, restlessness and ignorance. The Buddha says: “If you say a being lives in Nibbana, it is wrong. But if you say a being ceases to live in Nibbana, it is also wrong.” Nibbanic experience is not communicable. A person has to experience it personally. Just like the taste of curry. How do we describe it to a person who has not yet tasted it? Obviously the Buddha says Nibbana does not mean eternal life, and it also does not mean annihilation. Space and time do not exist in Nibbana. A person has to transcend the worldly condition in order to attain the supramundane plane, which is free from hellfire, scourging, torture, bondage, subjection and thralldom. Nibbana is immediately visible in this life, and is comprehensible to the wise. It is our ignorance that prevents us from experiencing Nibbana. How may the kids in the kindergarten understand nuclear physics? Yet, with proper training and learning, these kids may one day become professors of nuclear physics. Saying of the Buddha: “There is, O Bhikkhus, an unborn, unoriginated, unmade and non-conditioned state. If, O Bhikkhus, there were not this unborn, unoriginated, unmade and unconditioned, an escape for the born, originated, made and conditioned, would not be possible here. As there is an unborn, unoriginated, unmade and non-conditioned state, an escape for the born, originated, made, and conditioned is possible.” The human being is an ever-changing flux of energy, and so are the deva, ghost or animal. We must let go of our body and mind to realize that which is permanent, and stable by nature, Nibbana, which the Buddha described as uncreated, unconditioned, and unborn, cannot be described completely. It is to be realized personally by each person. The spiritual aspirant reduces contact with the world as the first step in his quest to end suffering, or for realizing Nibbana. That which receives impressions, both good and bad, is call mind. It hasn’t any form. During meditation, you bring your mind to a halt or rest. Your body and mind are in a state of deep rest. Your blood pressure will be lower. The mind is tranquilized and a sense of calm pervades the whole body. If the mind wanders after thoughts and feelings, it becomes tired and weak. Wisdom will not arise if the mind has no energy. Our mind is transient, imperfect and ownerless. The “one who knows” is a level above or beyond the mind. We don’t know where the mind is, not in the body or in the brain. Perhaps it is correct to say that the mind, brain, body and the rest of the world are in the mind. According to Buddhism, mind is the sixth sense. How big is the mind? The mind (in Pali: Citta), is like a tree. The tree grows into maturity. Then it will begin to bear fruits. Before the fruit appears, there will be the bud, then the flower and eventually the fruit. Are the bud, flower and fruit the same thing? Are they different? Where was the fruit before the tree matures? This mind is not permanent as claimed by other religions. Nibbana is the ultimate reality, the absolute. It cannot be described. It can only be realized. We should be busy purifying our mind every day instead of minding other people’s business. At the moment, you are made up of the physical body and mind. This mind exists because of the body. A body without a mind is a corpse. The body sleeps but not the mind. Mind is not the spirit as claimed by other religions. In Buddhism mind is considered as a sense organ like the ear or eye. When the physical body is dead, this mind will appear in a new body. It is the volition (faculty of conscious decision) that thinks, perceives, and records every sense-object. Volition directs the mind in the sphere of good, bad or neutral activities. Volitional actions like attention, will, determination, confidence, concentration, wisdom, energy, desire, repugnance or hate, ignorance, conceit, idea of self etc will definitely produce kammic effects. It is the most powerful computer on this planet as it can store each idea, thought, or impression we received from our birth, and all the previous births. We can revive any one of those recorded when require. Whatever we have forgotten has sunk into the sub-conscious. These forgotten things are always active and are struggling to surface and occupy the conscious, when they have an opportunity. Dying is merely a process in which an individual exchanges one body form for another. For you to attain Nibbana, the mind too must be left behind, completely liberated. The Buddha said: Radiant is the mind Pure energy is its essence It is polluted only by defilements. We don’t know where the fruit is. But when the tree matures, it bears the fruit. Likewise, when the mind matures, it bears that “something” that attains Nibbana. In Pali Citta, means consciousness in English language, and surely you are this Citta. This Citta, in association with a physical body is referred to as mind or heart. It does not arise or pass away. It is never born and it will never die. Citta, where the Dharma and defilements dwell, is the one that thinks and ponders and therefore it controls the body. It forms and cooks up this or that. It may be called the behavior of the heart, regardless of whether they are on the good side or bad side. It can totally separate itself from the physical body and it is beyond the conditions of time and space. At the moment your Citta and my Citta are surrounded by defilements. Since time immemorial, our Cittas were on the ceaseless journey of wandering from birth and rebirth. Assume that the citta is a very small diamond which you cannot see with your naked eye. When the defilements surround this diamond have been removed, layer after layer, the core has been reached. Yet you cannot see that diamond. Does it matter? You cannot see electricity. But when the conditions are right, the electricity will emit light. Likewise, the diamond will sparkle when it is ready. You will never again experience birth and death. Do you want to go through perpetual death and rebirth? Your mind needs a refuge and therefore you need to be always vigilant and not becoming negligent. According to the Arahants who were present during the Parinibbana of the Buddha, after the dead of His physical body, there was the spiritual body. That spiritual body was severed, resulting another body that could be seen appearing from the spiritual body. Where do you think that third body is now? Human beings possess three bodies, the physical body, the astral body and the formless body. The mind (consciousness) needs the body to exist. It exists to the extent necessary just for knowledge, and mindfulness. Those with psychic powers can access the astral body and use it to travel to various places. When the mind is still, i.e. there is no more greed, hatred and delusion, then it attains great power and is able to achieve whatever it intends. It can project itself anywhere and at all times. A seed capable of growth, may be stored away for some time. When it is planted in favourable condition anywhere, it is sure to take root, sprout, put forth leaves, flowers and bear fruits. Your Buddha nature is this seed. After you wriggle free from the bondage of defilements, the flowers and the fruits appear. The soul which was created by an almighty god, was as claimed by other religions, as permanent. It was believed to consist of consciousness, mind, character and others which made up the person called human being. This permanent soul was disputed by the Buddha 2557 years ago. Another religion claimed the earth was created at 9.00 A.M. on June 28, 4011 BC. According to modern science, the earth and the moon existed 4.55 billion years ago. Buddhists believe the human beings first walked on this earth about sixty million years ago. The following passage was from Einstein: “If this being (God) is omnipotent, then every occurrence, including human action, every human thought, and every human feeling and aspiration is also his work; how is it possible to think of holding men responsible for their deeds and thoughts before such an Almighty God?” Sakyamuni was the only religious teacher who had said that to protect other people’s religion was to protect your own religion. He was also the only religious teacher who said that sentient existence was dependent upon harmonious co-existence with non-sentient life-forms. He never said that to attain Nibbana, a person must be a monk. During His time, there were many lay followers who attained Arahanthood, which was actually Nibbana. The bliss is the same except that the Arahants are not able to enlighten others. The Buddha also never said there was a Royal Road to Nibbana, as claimed by some people today.The chanting of certain Sutra alone will not lead you to Nibbana. But if you chant that Sutra and at the same time practise the Noble Eightfold Path earnestly, you will attain Arahanthood. The Buddha clearly stated that regardless of religion and race, a person who had eradicated greed, hatred and delusion would attain Nibbana. Quote from Anguttara Nikaya III 55: Enraptured with lust, enraged with anger, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at the ruin of others, at the ruin of both, and he experiences mental pain and grief. But if lust, anger, and delusion are given up, man aims neither at his own ruin nor at the ruin of others, nor at the ruin of both and he experiences no mental pain and grief. This is Nibbana immediately visible in this life, inviting, onward-leading, and comprehensible to the wise. Kalama Sutta: Once the Kalamas came to the Buddha and said: Lord! Brahmins and other sectarian teachers visit us and preach their respective doctrines. They say, what they teach is the only truth. Lord! We are thus at a loss to make out what to accept and what to reject.” The Buddha’s answer: Do not believe on anything on mere hear-say; do not believe in traditions, because they are old and handed down through the generations; do not believe in remours or in anything because people talk much about it; do not believe simply because the written testimony of some ancient sage is shown to thee; never believe anything because presumption is in its favour, or because the custom of many years leads thee to regard it as true, do not believe anything on the mere authority of thy teacher or priests. Whatever according to thy own experience and after thorough investigation agrees with thy reason, and is conducive to thy own weal and to that of all other living beings, that accept as truth and live accordingly. The following story will give you a better idea of how the Buddhists train themselves: Once there was a woman who offered her guesthouse for a monk to practice meditation. She even provided a pretty maid to feed him and clean his abode daily. After many years, this woman wanted to see if the monk really progressed. She asked her maid to request a hug from the monk, in return for all the good work the maid had provided him in the past. The monk refused the request telling the maid: “Monks are not allowed to interact with women in this way”. As a result of this refusal, he was chased away from the abode. Was the monk making a correct decision? Happiness is a state of consciousness that does not depend upon physical appetites, passions, acquisition of material wealth, power, position, fame, or honour. Why do you think a multi-millionaire’s daughter would join the gangsters to rob a bank? Her parents could buy her any material thing on this planet. Surely there was something lacking? Regardless of position and wealth, people are stressed by work and depressed by life. Bill Gates is the richest man on this planet. Is he the happiest person? Many people feast on gourmet food but are never satisfied. They have fame and fortune but no peace. They sleep in the most comfortable room with the best mattresses but toss and turn all night. They reside in mansions but yet feel insecure. Those things which are attractive and delightful to the flies and filth-eating insects are repulsive to us, simply because we have gone beyond the level of the insects. Likewise, what you and I find attractive, will be repulsive to the Arahants and the Buddhas. Each person has to grow up and seek his or her Nibbana. The Buddha said: “no one can and no one will”. Surely, Buddhism is exoteric? If you keep on saying this is legend, that is legend, you will eventually say the existence of Sakayamuni Buddha is also legend. And of course the existence of an almighty god and almighty Brahma is history. Who is most loving and almighty? Is it the god, who even though he could hold one airplane on his two fingers of the right hand, and hold the other plane, with two of his fingers from the left hand, and safely park the planes on Narita and O’ Hare International Airports simultaneously, but yet refused to help? For an average monk, he progresses by removing sensual desires, ill-will, sloth and torpor, restlessness and worry, and doubts.With giving up of egoism by his or her intuitive insight, attachment and hatred automatically disappear. After some years, he may reach the 1st stage of Sainthood, (Sotapanna) which means he has to be reborn for seven times, to continue his training to attain Nibbana. He will be free from rebirth in any of the lower realms of existence. A Sotapanna no longer believes in self, has no more doubt, and is no longer superstitious. His doubts about the Buddha, Dhamma and Sangha are completely resolved, because he has entered the stream which is endowed with the unwavering conviction that comes with the first glimpse of the deathless. He will be reborn seven times at the most before attaining Nibbana. However, whatever a Sotapanna learnt during the previous life will not be carried forward to the next life as most people would expect. In the future lives, he has to relearn to fulfill the requirements to attain Nibbana. But not everything he learnt during the past life is lost because in this life or the next life, he will definitely improve faster and would be able to learn better, just like a musician who may have stopped learning music for the past forty years, and if he were to study music again, he would definitely do better by then. When a practitioner becomes a Sotapanna, he himself would not know it. Only a Buddha or an Arahant can confirm that. The Sotapanas are the stream-enterers who have unfettered experience. They attain greater steadiness, clarity and heartfulness. They continue to work on other fetters and will eventually attain Nibbana. A Sotapanna may still live a family life, having a husband or a wife. They still enjoy sex with their partner. The 2nd stage of Sainthood is Sakadagami, which means he has to be reborn one more time in the human world to continue his training for perfection. Even at this Stage, lust and anger are only inhibited. They may resurface. The 3rd Stage of Sainthood is Anagami, which means a Never-Returner. Anagami will not be born in the human world or the celestial realms. After death in the human world, he is reborn in one of the five Pure Abodes, which are the highest realms of the Brahma worlds, called the “Sudhavas”an environment reserved for Anagamis. There he further cultivate the intuitive wisdom to attain Arahanship, thus transcending the cycle of birth and re-birth, and lives till the end of his live-term till he attains Nibbana. An Anagami has totally eradicated sensual desire and ill will. The Anagamis who have developed the fifth jhana and who possess the five faculties such as confidence, energy, mindfulness, concentration and wisdom to an equal degree are born in the Vehapphala plane. Those who surpass in energy in Atappa plane, those who surpass in concentration in Suddassi plane, and those who surpass in wisdom in Akanittha plane. The final Stage of Sainthood, Arahant, is one who does not need any more training as he has lived the Holy Life, and has accomplished his object. He is not subject to rebirth because he does not accumulate fresh Karmic activities. His stream of consciousness gets perfectly purified. He will no longer be affected by the eight vicissitudes: gain & loss, fame & defame, blame & praise, happiness & suffering. He remains in this world to guide others until his natural life cycle is completed and then attains Nibbana. An Arahant is one whose mind has abolished all desires for anything whatsoever. When He sees beautiful objects, desire or attachment do not arise in him, and therefore no clinging arises. He is living his normal life term because his mental and physical aggregates still exist. This total extinction of desires, is called Nibbana, the Supreme Bliss. He has also abolished fear, hatred, worry, anxiety, mistrust, and doubt. His mind is free. Nothing can provoke or lure him, induce inquisitiveness or curiosity because He has abolished partiality. Arahants can disconnect mind from the body to experience Nibbanic bliss, and at that time you cannot tell if they are dead or alive. Their bodies are still warm and their complexions remain fresh with healthy colour. They can do that for one week at the most. There was a story in India about women collecting dried fire woods in the forest. They saw a person in the meditative position, but was no longer breathing. There was no heart beat either. In order to do him a favour, they gathered lots of fire woods around him and piled them up until the body was totally covered by woods. They then lighted a fire. When all the woods had been burned, they were shocked to see that man’s body was not burned, including the body hair and the clothes. The body was able to remain alive because as the brain activity began to grow during meditation practice, the breath became more refined. Eventually all the oxygen needed was coming in via the sweat pores on the skin. The Buddha’s teachings can be summarized within six words: morality, concentration, wisdom, non-greed, non-hatred, and non-delusion. Every Buddhist is learning to develop morality, concentration and wisdom to remove greed, hatred and delusion. The two main types of meditation were and are still Samatha Meditation and Vipassana Meditation. Meditation is a mental discipline that eventually leads the mind to its purified state. meditation The Buddha clearly stated that Vipassana (a non-sectarian technique) was the only way to escape the endless cycle of sufferings. The Buddha discovered this method personally. He was not conducting meditation classes to make money. There was no reason for him to mention “only” if it was not true. Vipassana technique will eradicate the mental impurities, resulting in the highest happiness with full liberation, or the Ultimate Truth, Nibbana. Vipassana is therefore essentially Buddhist Meditation, and it means seeing clearly, when translated into English. Samatha Meditation will not lead you to any wisdom or insight although it will lead to some degree of happiness because of the concentration attained. When Samatha practitioners reach the state of Jhana, they remain in this state for a long time and are not likely to learn anything. The Buddha’s two teachers Arara Dabos and Utaka Dabos were the best examples, they taught Sakyamuni up to the 8th Jhana. But Sakyamuni had to leave the two teachers because He did not feel that the 8th Jhana could lead a person to the deathless. At that level, the yogi attains only the highest mystic states, developed mental concentration and one-pointedness of mind, but will never attain complete liberation. When the Buddha was enlightened, He wanted to help these two former teachers but He found them passed away already and were re-born as Arupa Bramins. These Bramins could not be reached or taught. By the time their life cycle ends, and they are born as humans again, Buddhism would have ceased to exist. With Vipassana Meditation, we practice on the four foundations of mindfulness. We concentrate on observation of how we see, smell, hear, taste, touch, and feel. Right observation will bring forth right understanding of cause and effect. After a few weeks of meditation, the greed for liquor and the opposite sex will be reduced. Your urge to smoke too may vanish. Buddhism does not confine only to the philosophical and psychological aspects of religion but extends to the field of social service, and the cultivation of self-discipline. A Buddhist does not think that he can gain purity simply by believing the Buddha. His purpose of life is Supreme Enlightenment. No coercions, persecutions or fanaticisms had ever played a part in the spread of Buddhism. No women’s blood had ever been used to redden the Buddha’s Throne. No sincere thinkers or heretics had ever been burnt alive or roasted to death in the name of Buddhism. Buddhism was able to spread to almost every corner of the world without the blessings of imperialism or militarism. Do we have a new interpretation of what it means to be a good Buddhist? The criteria of a good Buddhist were laid down by the Buddha 2600 years ago and they remained unchanged until today. Are you more Buddhist than the Buddha to change them now? Vajrayana and Mahayana Buddhists believe that after death, the spirit of the dead person passes through an intermediate period called Bardo in Tibetan, Zhong Yin in Mandarin, which may last for as long as 49 days, during which it undergoes a series of unearthly, extraordinary experiences before it is finally reborn into another realm of existence. Theravada Buddhists believe that rebirth takes place immediately after death, within the wink of an eye. If we regard the Bardo, or Zhong Yin as another being, the doctrine inconsistency does not exist anymore. When a person is dead, the body remains a mass of inanimate material phenomena, born of temperature, and continues as such until the corpse is reduced to dust. The “stream of consciousness” flows on from birth till death, and from death to new birth. This is the life-continuum. It is called sub-consciousness by our modern scientists. It is definitely not the transmigration of soul which the non-Buddhists talk about. The Buddha never said He wanted to save every living being and He never said He would return to this planet, but He did predict that another Buddha would be born on our present planet (Buddha Mytteya) and that would be the 5th and the final Buddha for our planet Earth. The earliest Buddha before Sakyamuni was Kakusandha, followed by Konagamana, and then, Kassapa.. Had anyone ever attained Nibbana while learning the scriptures or while listening to recitations of the sutras? For this reason it is obvious that the best way is to practice and not to depend on the theories because otherwise all those college professors who lecture on Buddhism would have been Arahants. However, the Buddha mentioned two methods of attaining Nibbana: liberation through wisdom and liberation through concentration. The first group hears the Dhamma and immediately understands it, if they had cultivated it sufficiently in the past. The next group needs lots of concentration. They need to sit and practice in a disciplined way for a long time. They need concentration to penetrate insight. For the Buddhist, the study of the Dhamma is a lifelong project. He studies to have a knowledge of the Dhamma, to practice it, and if conditions are right, to realize the Dhamma during this life. The earth-bound deities (Bhummadeva) are the earth-gods that live in proximity to the earth, in remote regions like forests, mountains and shrines. Some deities cultivate their merits through human mediums. There is nothing wrong in this unless the mediums become greedy and begin to swindle people. The gods or the deities do have some supernatural powers which can assist the humans in limited ways, like granting them their wishes or bless them with happiness, if the conditions are right. There are examples of monks who passed away but are not yet ready to be reborn as humans. They continue to cultivate their merits by making use of mediums to help the humans. The deities who live on trees are called Rukkha-Devatta and those who live in empty space are called Akasa-Devatta. The deities can be seen by people who have purified their Citta well enough. The deities in the various universes can be invited to listen to the chanting of Buddhist Suttas. These beings are always interested to listen to the Buddha’s teachings. During the Buddha’s time, countless devas attained Nibbana after listening to the Buddha Dhamma. Actually there were more devas attaining Nibbana then human beings, after listening to the teachings of the Buddha. That was why the Buddha was called the teacher of gods and men. Devas and Nagas exist. Monks who reach the level with ability to communicate with them do not normally let people know of their ability. When devas are present evil spirits cannot be around. They flee to other places and thus have no chance to create troubles, diseases, or disasters, for the human beings. Giving alms to the virtuous with wealth righteously obtained creates the superior wholesome kamma. The offering of merits is a way a person can usefully be in contact with his dead friends and relatives. If those departed ones are in a position to partake of such merit, they are pleased, affected by it, and afford the giver their protection. Offering of merits also help to dispel envy, jealousy and hatred between people, those still living and also those who are dead. When people talk about ghosts haunting people, they may be referring to the fallen asuras who dwell in villages or in the vicinity of villages, living off the remains of food discarded by the residents. They may haunt or disturb human beings when they fail to obtain food. Now can you understand why some people leave food on the road side? The only type of spirits that can enter our house is the hungry ghosts who are capable to enter anywhere, to bow and beg for a share of merits. They are harmless and seldom aggressive. These petas do not have a realm of their own. They live in the forests, dirty surroundings etc. These petas appear spontaneously, without passing through embryonic stage. They have pinhole-sized mouths and they can never pass through enough food to ease their hunger. They wander hopelessly about searching in vain for sensual fulfillment. Deities or the devas protect those virtuous people who have lots of merits. Demons, ferocious giants, or evil spirits cannot harm us. There is no need to use protective gadgets, magic scripts, magic sand, holy water or concentrated acid. These devils cannot come near us or enter our house if we chant and pay homage to the Buddha, Dhamma and the Sangha every day and practise meditation, by radiating loving kindness to all beings. The devas also have food like the humans. Their food is more refined, unlike the human food which has remaining roughage to become feces. The devas don’t pass feces and that is why toilets are unheard of in heavens. When devas offer food to the arahants and Buddha, they also receive merits. During the Buddha’s time there were cases of devas offering food to Arahants and the Buddha. Even today, it is believed some outstanding monks do receive food from devas at times. Environment in heavens is not conducive to practice celibate life. The devas can materialize what they want to their heart’s desire. That is why the human realm is the best place to practice Dhamma, since the chances to attain arahanthood is the highest. Quote: Therefore, oh deities, listen, all of you Radiate loving kindness towards human beings They bring offerings to you day and night So protect them diligently Unquote. The above verse is the Second Verse from Ratana Sutra (Discourse on the Precious Jewels). Obviously, the Buddha did not tell His followers to avoid the deities. The Buddha also never told His followers not to visit religious masters from other religions. So the phrase “worshiping the devils” is unheard of in Buddhism. Sakyamuni Buddha and Mt. Meru Mt. Meru, (Sineru) which existed in legends, was already well-known long before the Buddha was born. It was estimated by scholars to be 84 000 miles high. The Buddha was a spiritual teacher. He did not have to teach cosmology, geography or language. That was why the word soul which was used to mean consisting of a permanent personality, created by an almighty god, was left as it was. The Buddha did not introduce another word to convey what He wanted to express regarding the thing that attains Nibbana. During His time the people believed the earth was flat. If He were to disagree with them, He would have to face more opposition from the people who were already confused. Moreover, knowing the world as flat or round would not take one to Nibbana an inch closer. To teach that Mt. Meru did not exist would be like teaching nuclear physics to the kids in the kindergarten. When a child tells me his father is the best fighter in the world, the strongest one, should I tell him that it would be most unlikely his father could beat Mike Tyson? A passage in the Samyutta-nikaya mentions that while walking through the forest, the Buddha picked up a handful of leaves and asked the monks present whether there were more leaves in the forest or in his hand. All the monks agreed there were more leaves in the forest. The Buddha then confirmed that those things He had realized were like those leaves in the forest and that what He had taught were like those leaves in His hand, but they were sufficient for one to attain Nibbana. Mt. Everest was called Mount Sumeru or Mount Meru during the Buddha’s time. The name and the legend that it was the centre of the earth was according to the Indian cosmology. The Buddha never said it was 84 000 miles high, or it was the centre of the earth. However, when I visited India in 2011, I went to see that river where Sakyamuni went in to have his bath. It was no more there and the river bed was a piece of dry land, only slightly lower than the surrounding areas. It is believed in Asia that 10 000 years ago, Borneo Island, Indonesia and Singapore were connected by land and people could simply walk from one corner to the next corner with ease. If Mt. Meru existed in the past long before the Buddha was born, then it could have been destroyed by the heat when the multiple suns appeared during the distant past. Two Very Important Persons Quote: Bhikkhus, there are two persons which I say cannot be repaid easily. Who are the two? They are your father and mother. Even were a son to place his mother on one shoulder, and his father on the other shoulder, and serve them for one hundred years, bathing them, messaging them, and receiving their excrements and urine as they sat on his shoulders, such would not be a sufficient repayment for the debt. Why so? Because a mother and father have much benefaction; they raise the child and teach him the way of the world……… Any child who encourages, instills and causes a mother or father who are without faith to obtain the endowment of faith……who are of bad moral conduct to obtain the endowment of good moral conduct……. Who are stingy to obtain the endowment of generosity…… who are of little wisdom to obtain the endowment of wisdom, is said by so doing to have repaid his debt to his parents. Unquote Buddhism does not encourage its followers to demonstrate psychic feats. During the Buddha’s time, there was a competition organized by non-Buddhists, by placing a sandal wood bowl, on a very high post. Competitors were not allowed to climb up the post to reach the bowl. There was no one around who could reach that bowl. A Buddhist monk who happened to be there, levitated himself to get that bowl. When the news reached Sakyamuni Buddha, the Buddha reprimanded that monk. It is therefore not correct for Buddhists to play with magical powers. The most obvious reaction would be the creation of jealousy among religious teachers from other religions. Then the poor monk would be subject to attacks and so on. People would like to see him in jail so that he cannot continue to practice his psychic powers for the next many years. There was another incident during the Buddha’s time. A nun named Upalavanna, an Arahant, who was foremost in psychic powers, was raped by Nanda because of her past bad kamma. The rape took place in her own hut as she was returning and was tired and therefore was lying on her bed. Nanda was hiding under her bed. The sudden attack gave her no chance to concentrate her mind to use her psychic powers. This also confirmed that psychic powers are not very useful if we want to use it to protect our life. It was said that immediately after the rape, the earth opened up and Nanda was swallowed up by hell. The Four Noble Truths This teaching was the first given by the Buddha. The truth of suffering The truth of the cause of suffering – clinging and desire The truth of the end of suffering The path to the end of suffering –the Eightfold Path The Eightfold Path consists of right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Ideally one must observe the Eightfold Path, which are inter-dependent and mutually supporting, at the same time. The Buddha had never confirmed this. For those, who, for some reason are not able to follow all the eight paths, they may follow at least one of them during this life. They will be able to continue endeavor during the future lives and eventually attain Nibbana. Buddha Statue, Pagoda, and Bodhi Tree Three places within a temple compound are held in special reverence by Buddhists. They are Buddha Statues, Pagoda and the Bodhi Tree. The Pagoda is the place where the Buddha relics are enshrined. The Bodhi tree is to remind the original Bodhi tree under which Sakyamuni attained Nibbana. Paying respects to these objects may be done according to one’s traditions. Buddhists normally offer food, light, perfumes, incense, flowers, and water to the Buddha. These offerings are a mark of veneration to the Buddha by devotees in gratitude and praise of the Buddha. No Buddhists believe those things are needed by the Buddha. By offering those things, the devotees derive a sense of happiness, peace and relief. The Buddhists don’t pray to the Buddha in the hope that the Buddha will forgive their sins and offer them rewards. Such practices are unknown in Buddhism. A Miracle Paritta means to rescue, protect, or guard. The Buddhist protective verses are called Parittas, also known as Gathas, or Mantras. Most Buddhists do not depend on these. They know the Dhamma and Sangha are there to protect them. The amulets against evil influences, which are believed to invoke the assistance of supernatural forces, may not be effective when helps are really needed.  When a person chants the Parittas, he actually increases the energy in his physical body. His psychic energy is also increased. When words are read, vibrations are produced. These vibrations are forms of energy. Haven't you heard of sounds produced by jet planes breaking the car screens and windows?  The Buddha never claimed the Parittas were able to help people avoid death. If you come across such claims, please note that they are not Buddhist beliefs. It would be more correct to say that these Parittas might help people to avoid untimely death.  From every religion, we come across unusual healing. One I heard from a Buddhist was about a Russian lady. She was visiting a temple in Burma as a tourist, with her husband. She was having skin problem on one of her hands, with growths which carry on multiplying and there were no medical doctors in any part of the world who could help her. She came to a boulder in front of that temple. There was a foot print of the Buddha carved on that boulder, with water inside. An unknown tourist told her to dip her hand in the water. She did not out of curiosity. Few days later, all the growths on her hand disappeared completely, without residue. Was it her own subconscious mind doing the healing? Was it assistance from an unseen deity? She did not light a candle nor an incense stick in that temple. Miracles during the Buddha’s Time Once the Buddha was invited to Saketa, a location of seven leagues from Savatthi. The Buddha wanted the citizens of Saketa to see the citizens of Savatthi, and vice versa. He carried out the miracle. He also split the earth in two and divided it as far as the Brahma-world. So the people were able to see the hell Avici, and the other planes up to the Brahma-world. Twin-Miracle This Twin-Miracle is beyond the capabilities of the Arahants. Only a Buddha can carry it out. During this miracle, the upper part of the body produces a mass of fire, while the lower part of the body produces a stream of water. On another occasion, Maha Moggallana shrinked the distance of thirty leagues to the town of Sankassa, making it easy for the people of Savatthi to reach Sankassa instantly on the day the Buddha descended from the deva- world. Maha Moggallana also made a small quantity (a bowl of cakes) into great amount to feed five hundred monks. With his psychic power, Moggallana was able to change the quality of food, e.g. making something to be sweet when it is actually sour, or not sweet. One day another monk Maha Anula saw many other monks obtained nothing but some dried food and were sitting down on the riverbank to eat. He turned the river-water into cream and told the samaneras to fill up the cups and gave them to the assembled monks. The Buddhist Monk: Xuanzang He was born from Confucian family, in Henan Province, in 602 AD. At the age of thirteen, he was one of the fourteen monks who were selected to be trained and supported by the State, at his brother’s monastery. In 622 AD, at the age of twenty, Xuanzang was a full-fledged monk. In 618 AD, Li Yuan seized the throne and started the Tang Dynasty. The two brothers left Changan when their monastery was burned to the ground. Xuanzang realized that he must visit India to collect the original copies of the Sutras. He started taking Sanskrit lessons from Indian monks and also gathering information on the Silk Road, used by the merchants. In August 629 AD, at the age of twenty-seven, Xuanzang left Changan secretly, because he did not obtain the permission of the emperor, to leave the country. At Guazhou, his guide Pantuo left him, leaving Xuanzang with an old horse. Xuanzang soon lost his way in the desert and also spilled his only water left in the water bag, into the desert sand. He turned back but after a few miles, he remembered his vow: Never take one step back towards China before reaching India. He was lost in the desert for four days, without a drop of water. On the fifth day, he fell on the sand, even the horse fell. It was believed he then prayed to Guanyin: I don’t seek riches, worldly profit or fame; my heart longs to find the true law. Oh, Bodhisattva, who forever yearns to deliver all creatures from misery, I am in such danger. Can’t you hear my prayer? Xuanzang then began to recite the Heart Sutra, the final two lines consisted of: The world is ultimately empty. The wisdom of the Bodhisattva is such that he has no illusions in his mind, hence, no fear. After the recitation, he felt better, and surprisingly the old horse was able to stagger up. They slogged for nearly four miles, when suddenly the horse turned in a different direction. The horse was leading and soon Xuanzang saw a pool of water. The horse and Xuanzang were saved. Xuanzang arrived at Gaochang, a Buddhist kingdom. The king requested Xuanzang to stay on and offered his sister as a bride for Xuanzang. Xuanzan refused both offers knowing that the punishment would be death. In order to convince the king, Zuanzang began to fast. He meditated and refused to take food or water for three days. He was very weak on the fourth day and had trouble breathing. The shocked king begged Xuanzang to eat and promised to let him continue his journey. It was 628 AD when Xuan zang arrived at Kucha. Storms raged over the desert. It was winter and the Silk Road was brought to a standstill. He waited there for two months, hoping the storms would recede. But nature was against him and he continued with the journey. He and his crew which was provided by he king of Gaochang, had to suffer to bitter cold and strong winds for seven days. Fourteen of his men were dead, many oxen and horses were also dead, and most of the supplies were destroyed by the bad weather. When Xuanzang came to the Ganges, his ferry was ambushed by pirates. All the passengers on the ferry were told to strip off their clothes. These pirates worshipped river Godless Durga and they thought the handsome Xuanzang would make a good sacrifice. The pirates built a terrace with tree branches and mud and and put Xuanzang on it. This time death was certain. Xuanzang prayed to Maitreya Buddha. Xuanzang wanted to be reborned in the Tushita Heaven, and he wanted to come back to earth again to propagate the Dharma for the benefit of all beings. Miraculously, a gale blew up, filling the Ganges with huge waves, overturning all boats. The pirates were shocked and asked the other passengers who the priest could be. They told him Xuanzang was from China and the River Godless was offended. The pirates released Xuanzang and returned his robes to him and asked for forgiveness. At the International University of Nalanda, (635 to 640 AD) Xuanzang met Venerable Shilabhadra, the master of Nalanda. Xuanzang kowtowed in front of Shilabhadra. When Shilabhadra heard that Xuanzang was from China, he cried. Shilabhadra had a dream earlier that a Bodhisattva of Wisdom told him a monk from China would come to learn the great Dharma from him. Nalanda at that time had 10000 monks studying there, many of them were from Korea, Mongolia, Tibet and Central Asia. Xuanzang studied the sutras and doctrines of Mahayana and Theravada schools. He estimated that there were at least 200 000 Buddhist monks in India at that time, ¾ of them from the Theravada and ¼ of them from Mahayana. During his twenty years in India, Xuanzang and his team of selected scholars, translated a total of seventy-five sutras and commentaries in a total of 1346 chapters. In summer, 641 AD, Xuanzang was riding on a elephant presented by King Harsha of India, on his way back to China. While crossing the Indus, he lost many of his books. Only 657 books were left by then and these books were carried by twenty horses from India to China. The Chinese understanding of Buddhism, five hundred years after the Parinirvana of the Buddha was still very lacking. For example Emperor Taizong was laughing at Emperor Liang Wuti, saying that Wuti preached Buddhism so well to his officers, that they were unable to mount their horses to defend Wuti against the rebels. Taizong’s minister, Fu Yi, suggested that monks should marry the nuns so that they could bear children to serve in the army. That was more than 2000 years ago. Today, some countries encourage their citizens to have children so that these children can serve in the armed forces! The Buddha officially preached during a sermon that to take up arms to defend oneself or one’s country was acceptable. Killing during such unavoidable incidents would not create bad Karma. But he went on further. He clearly stated that when the enemies fell and cannot hurt us any more, we must help and save them. Xuanzang did not mention the monks in India were vegetarians. People who claim they are vegetarians because they discouraged killing, put on silk clothes and leather shoes. Do they know that to produce one square inch of silk about fifty silk worms will have to be boiled alive? Doesn’t an animal have to be killed to make the leather available? These vegetarians also buy images of Kwan Yin and other bodhisattvas carved in elephant tusks. They also use expensive furniture made of huge cross-section of tree trunk from the beautiful Borneo Island or the Amazon Jungle. You can roughly tell the age of the tree by the number of rings within them. One of the stories from the Jakata: Once, the Bodhisatta was reborn as a farmer with a wife and two children – a son and a daughter. When the son was grown up, the father brought a wife home for him. With a female servant, the family had six members, all living happily together. The bodhisatta often advised the other five: “According to your ability to give, give alms; observe the holy days, keep the moral precepts, dwell on the thought of death, be mindful of your mortal state. For all of us must eventually die. Death is certain, life is uncertain. All existing things are transient and subject to decay. Therefore, conduct yourselves well at all times.” They readily accepted his teaching and were mindful of their mortal state. Then one day the son was bitten by a snake. At that time, the bodhisatta was working in the field with his son. He saw his son fell, went to investigate, and found his son dead. He carried the youth, laid him at the foot of a tree, and covered the body with a cloak. He neither lamented nor wept. Instead he said: “That which is subject to dissolution is dissolved, and that which is subject to death is dead. All conditioned phenomena are transient and liable to death.” He sent word through a passer-by to inform his wife and to summon his family to the field. Meanwhile, he calmly continued with his ploughing. His wife, on receiving the news, remained calm. She gathered the other family members and brought food, as usual, for the bodhisatta’s noon meal. None of them cried or lamented. The bodhisatta, sitting in the field where his son lay, ate his food. When his meal was finished, they gathered firewood and made a funeral pile on which they burned the body. Not a single tear was shed by anyone. All were dwelling on the thought of death, contemplating that all conditioned phenomena are impermanent and subject to dissolution. Sakka, the king of heaven, saw what was going on. He was impressed by the family’s composure and disguised as an old man, approached the family and asked, “What are you doing?” “We are burning the body of a man, sir.” “It doesn’t appear like you are burning a man,” he said. “It looks more like you are roasting the flesh of some beast you have slain.” “It is not so, sir” they replied. “It is the body of a man we are burning.” Then Sakka asked: “This man you are burning must have been some enemy?” The Bodhisatta said: “No, sir. It is our own true son, and no enemy.” “Then he could not have been dear as a son to you. You could not have loved him very much.” “On the contrary, he was very dear, sir. We loved him very much.” “Then why do you not weep?” The Bodhisatta replied in verse: “Man quits his mortal frame, when joy in life is past. Even as a snake is wont its worn-out skin to cast. No friend’s lament can touch the ashes of the death: Why should I grieve? He fares the way he had to tread.” Sakka then asked the Bodhisatta’s wife: “How, lady did the dead man stand to you?” “I sheltered him ten months in my womb, and after he was born I suckled him at my breast. I taught him how to walk and stand, and he was my grown-up son, sir.” “Granted, lady, that a father from the nature of a man may not weep, but a mother’s heart is tender. Why then do you not weep?” The mother replied in verse: “Uncalled he came to me, and unbidden he went. Even as he came, he went. What cause is here for woe? No friend’s lament can touch the ashes of the dead. Why should I grieve? He fares the way he had to tread.” Sakka then asked the sister, “Lady, what was the dead man to you?” “He was my brother, sir.” “Lady, sisters surely are loving towards their brothers. Why do you not weep?” The sister replied in verse: Though I should fast and weep, how would it profit me? My kith and kith alas, would more unhappy be! No friend’s lament can touch the ashes of the dead. He fares the way he had to tread.” Sakka then asked the wife of the dead man, “Lady, what was he to you?” “He was my husband, sir.” “Women surely, when a husband dies, as widows are helpless. Why do you not weep?” She replied in verse: “As children cry in vain to grasp the moon above, So mortals idly mourn the loss of those they love. No friend’s lament can touch the ashes of the dead: Why should I grieve? He fares the way he had to tread.” Sakka then asked the servant, “Lady, what was he to you?” “He was my master, sir.” “No doubt, he must have treated you cruelly. And now thinking that he is happily dead, you do not weep.” “Speak not so, sir. This is not the case here. My young master was full of patience, compassion and love for me. He was like a foster child to me.” “Then why do you not weep?” She replied in verse: “As a broken pot of earth, ah! Who can piece again? So too, to mourn the dead is nought but labour in vain. No friend’s lament can touch the ashes of the dead: Why should I grieve? He fares the way he had to tread.” Sakka, greatly impressed by the answers he received, said: “All of you have carefully dwelt on the thought of death. I am Sakka, the king of heaven. Henceforth, you are not to labour any more. I will bless you with treasures in countless abundance. You have to continue to give alms, to keep the moral laws, to observe the holy days and be heedful in your conduct.” After filling their house with countless treasures, Sakka departed from them. Theravadian Buddhist Funeral Cremation: An average cremation service is S$8000.00 in Singapore now. In the USA, traditional burial averages $US 7755.00. So it is not cheap to die. But all of us must go. Cremation was introduced in China about 3000 years ago. I guess some other races would have done that very much earlier. It was a cheap way for a person’s remains to rest in his or her home town. But many Christians, even today, are still against this practice, because they believe the dead ones will rise from the graves, when Jesus returns and the trumpet has been sounded. In Judaism and Islam, cremation is still strictly forbidden. When a person dies, the body returns to the natural elements. However, traditions die very slowly. Death is a very good business. For example, embalming and coffin-encasing burial vaults are not cheap. Are they necessary? People who provide burial services love those who are superstitious. The more superstitious the dead person’s relatives are, the more money the service providers will make. So ridiculous funeral-related merchandise began to crop up all over the world. Capitalizing on our fear and ignorance, the mediums and the caretakers tell us to do lots of unnecessary things. The more we do, the more they will benefit financially. The mediums and the caretakers use soiled, recycled decorations and lightings on the coffin when you conduct the service during the wake. Who pays for all these? How does the musical band benefit the dead? Don’t believe in taboos and superstitions. Apart from the ghost world and earth-bound deva plane, communication with beings in all the other realms is generally impossible. Wasn’t this the only reason why the Buddha could not find His two former teachers? Are the mediums and the caretakers more capable than the Buddha? Donations received during the wake can be handed over to temples or charitable organizations, in honour of the deceased. The merits made can be dedicated to the deceased and all other beings. In this manner, the deceased will benefit. It is no use putting up orbituary in the Newspapers. Does it benefit the dead? During the Buddha’s time, the following verse was a simple but solemn chanting for Buddhist Funerals: Pali Verse: Anicca vata sankhara Uppada vaya dhammino Uppajjitva nirujjhanti Tesam vapa samo sukho English Version: Transient, alas! are all component things; Subject are they to birth – and then decay; Having gained birth, to death the life-flux swings; Bliss truly dawns when unrest dies away. The above verse was introduced by Sakka, the chief of the deities, who uttered it during the cremation of the Buddha. This service can be conducted in Pali or English. Select a person who is able to pronounce the Pali verse properly, or just read out the verse in English. The above verse can be recited by any person. If there is a monk or nun to do it, we normally ask them to do it. It is a sign of respect. The monks may have other prayers to chant too. But the above short verse was introduced by the Sakka, for the simple and solemn ceremony of Buddhist funerals. In the Maha Parinibbana Sutta the Buddha declares that monastics should have nothing to do with his funeral because there are wise and capable lay followers to do that: Ananda: “Bhante, how are we to treat the Tathagata’s remains?” Buddha: “Do not worry yourselves about the funeral rites, Ananda. You should strive for the highest goal, devote yourselves to the highest goal and dwell with your minds tirelessly, zealously devoted to the highest goal. There are wise noble, priests and householders who are devoted to the Tathagata: They will take care of the funeral.” Vesak Day Vesak is the birth, enlightenment and final Pari-Nibbana of the Buddha. All these three important days took place on the full moon day of the fourth month of the lunar calendar. So every year, Vesak day falls between April and May on the Gregorian calendar. It is said that Sakyamuni, during his previous life as ascetic Sumeda, received confirmation of attaining Buddhahood from Buddha Dipamkara, also on a full moon day. Before that Sumeda was already an ascetic in all his previous lives. He took a hundred thousand aeons to become Sakyamuni Buddha. Sakyamuni Buddha displayed His psychic powers through the performance of Yamaka Maha Patihariya (The Miracle of the Twin Wonders) on a Vesak day, to convinve numerous doubters who did not believe He was a Buddha. On Vesak day, Buddhists gather in the temples to worship the Buddha and also to give alms to the monks. The monks will chant the Suttas and also carry out religious talks for the devotees. Bathing the image of the Buddha is also done at the temples. This act is to satisfy the religious needs of the devotees. The Buddha does not want or need anything. Buddhists then also visit orphanages, welfare homes, homes for the aged and charitable institutions to distribute cash donations and gifts to the needy. Significance of Bowing. When Buddhists bow in front of the Buddha Statue, they are paying veneration to the Buddhas. Since there are no more living Buddhas in the universe, we bow to the statue. There is nothing superstitious about the act. Apart from the Buddhist Statues, Buddhists also bow to the monks and nuns. It is a respect. Buddhists may bow to others. When they do, they are paying respect to the Buddha Nature in each person. Images of the Buddha were only created 500 years after His Parinibbana. Bowing is also a form of Yoga and it removes the pride in a person. Saying of the Buddha: “Hatred cannot be appeased by hatred, but by love is hatred appeased.” During the Buddha’s time, an aggressive king from the kingdom of Benares, invaded a weaker kingdom, Kosala, and had King Dighiti and his queen from the collapsed kingdom publicly executed in an open field, where thousands of curious onlookers watched with horror. Before his head was chopped off, this poor captive, knowing that his son who escaped secretly must be among the crowd, shouted loudly: “Hatred cannot be appeased by hatred, but by love is hatred appeased.” His son, prince Dighavu, whom, the invading soldiers were not able to recognize, heard the father shouting and remembered the message, though no one in the crowd knew what the captive was shouting about. In order to take revenge, the prince acted as a commoner, and sought employment in the palace. Because of his capability, he was selected to be the personal body guard of the evil king. One day this King Brahmadatta went out hunting with all his other guards and in the jungle all his other guards lost their way and were parted with the king. King Brahmadatta was then under the mercy of this prince. Brahmadatta, after trekking round and round in the jungle, was tired and fell asleep. As he was sleeping, the chance for the prince to avenge cropped up. As the prince was as raising his sword, he suddenly remembered the advice of his father. He put the sword into the scabbard. At that moment, the king suddenly woke up, shivering and sweating, saying that he dreamt that someone was trying to kill him. This young and honest prince then admitted that he was in fact the one trying to kill him, and related to the king the advice of the captive before his execution. The shocked king abdicated, returned the throne, and the whole kingdom, to him, and offered his daughter in marriage to this prince. Mahayana Mahayana Buddhists aim to attain Nibbana via Bodhisattvahood. Once they attain Nibbana, they remain in the three planes of existence to continue assisting the others to attain Nibbana, until everyone else reach that level. Mahayana Buddhism cropped up only by 1st century AD from North East India. Seven hundred years later it became prominent and spread to Central Asia, and China along the Great Silk Road, during the Han Dynasty. Later on when China was broken up politically, there was a desire to find out a solution. Thus the educated monks were able to teach as the Chinese were then more interested to find out more about this foreign religion. During the Tang Dynasty (618-906AD), X uanzang introduced Mahayana Buddhism into China after his visit to India. Buddhism flourished in China and from there it spread to Korea and Japan. But the Japanese monks did not go to Korea to study Buddhism, they went to China. The Japanese Zen evolved from the Chinese word Chan. When Buddhism was introduced into Tibet, it took more than 500 years before it was fully accepted because the Tibetans already had their own religion – Bon which was very firmly established. The Suttas from Mahayana Buddhism, which do not appear in the Theravada scriptures, were introduced by prominent Mahayana monks and they claimed those Suttas were personally taught by the Buddha. I leave it for the Buddhist scholars to comment on this matter. Angulimala (Actual name: Ahimsaka) During the 20th year the Buddha was teaching, He came across Angulimala, a son of the chaplain to King of Kosala. Angulimala received his education at Taxila, a well-known education centre in those days, and was the most popular pupil there. His colleagues were jealous of him and spread a false story that Angulimala was having an affair with the wife of his teacher. This teacher, enraged, decided to put an end to the life of Angulimala, by telling him to gather a thousand human right–hand fingers as an honorarium for the teacher. Angulimala went into Jalini forest in Kosala and began killing people to collect fingers, for the required offering. As many of the fingers collected were hung on a tree, they were destroyed by wild birds. So he wore a garland of these fingers. He was then known as Angulimala (finger-wreathed). When he had collected 999 fingers, the Buddha knew the next person Angulimala wanted to kill was his own mother, so that he could complete the required number. The Buddha, using psychic powers, created obstacles on the way so that Angulimala would not be able to reach him. The Buddha was walking at normal pace, and Angulimala was running very fast and yet Angulimala could not overtake the Buddha. “Stop, ascetic,” he shouted. “Though I walk, yet I have stopped. You too Angulimala stop” the Buddha responded. “Thou who art walking, friar dost say: Lo I have stopped! And me thou tellest, who have stopped, I have not stopped! I ask thee, friar, what is the meaning of thy words? How sayst thou that thou hast stopped but I have not?” “Yea, I have stopped, Angulimala, evermore, towards all living beings renouncing violence; thou holdest not thy hand against thy fellowmen, therefore ‘tis I have stopped, but thou still goest on”. Only then did Angulimala realize that the great ascetic was the Buddha who had come to help him. He immediately threw away his armour and sword and became a convert. He later requested to join the Sangha. News spread quickily that Angulimala had become a Buddhist monk. As a monk, while practicing meditation, he recalled memories of his past and the painful cries of his unfortunate victims. While seeking alms in the streets, he was the target for stray stones and sticks, and would end up with broken head, cuts and other bruises. The Buddha reminded him those were the effects of his bad kamma. One day, as he was on the way for alms, he saw a woman in travail. He reported this woman’s suffering to the Buddha. The Buddha taught him the following words of truth which is known as the Angulimala Paritta: “Sister, since my birth in the Arya clan (i.e. since his ordination) I know not that I consciously destroyed the life of any living being. By this truth may you be whole, and may your child be whole.” Angulimala memorized this Paritta and visited the suffering sister, sat on a seat separated from her by a screen and uttered the Paritta. The sister instantly delivered the child with ease. This Paritta is still used in many countries today. Angulimala attained Arahanthood later on. Ten Outstanding Disciples Sariputra and Moggallana, were Brahman leaders, living in a village Nalaka in Rajagaha before they became Buddhist monks. Their teacher was Sanjaya. They were dissatisfied with the teaching of this teacher and returned to their own villages. Mogllana, a bosam friend of Sariputta, was from the village of Kolita. One day, while one of the first five disciples of the Buddha, Asvajit, passed by them during his alms round in Rajagaha, Sariputta who was impressed by his calm and serene manner offered his seat and water to the Venerable Assaji. When Sariputta asked Assaji to teach him the doctrine, Venerable Assaji uttered: “Of things that proceed from a cause – their cause the Tathagata has told. And also their cessation- Thus teaches the Great Ascetic.” When Sariputra , heard half the stanza, he immediately attained Sotapatti. At that moment, he seemed to see through the world. His wisdom sprouted, and he was able to understand the truth of the universe. In accordance with the agreement he had with Moggallana that whoever discover the Path of Release should teach the other, he returned to Kolita to see Moggallana who also attained Sotapatti after hearing the whole stanza. That simple verse shattered all confusions and it opened up the truth of the universe. These two friends, accompanied by their followers, came to see the Buddha and requested admission into the order. Moggallana attained Arahanship after one week, and Sariputta became Arahant two weeks later as he was fanning the Buddha. In the same evening, the Buddha summoned all His Disciples of the Sangha and conferred the titles of First and Second Chief Disciples of the Sangha on Venerable Sariputta and Moggallana. Some monks were unhappy that the Buddha had not given the Chief Disciple positions to those who were ordained first. The Buddha assembled the monks and told them His Choice was because aeons ago, during the time of Buddha Anomaddassin, both these persons were Brahmin youths called Sarada and Sirivaddhaka. They both made a wish to become the Chief Disciples. The Buddha simply gave them what they had aspired for while the other senior monks did not make that wish to become Chief Disciples. That was why in Buddhist Temple, on the right side of the Buddha you see Sariputa and on the left side you see Moggallana. Sariputra During his previous life, he was a foolish miser at Varanasi and did not even want to spend a penny to see a doctor when he was very ill. He died of illness and was reborn as a snake to protect the pots of gold he buried underground. For 10000 years he was born as a snake to guard those pots of gold. Eventually he realized if he donated those gold to charity he would not be born as a snake again. One day an elder was passing by and the snake stopped him, telling him about those pots of gold to be handed over to an abbot in a monastery. The elder did as the snake wished and the snake was reborn in Treyastimsa heaven. Later he was reborn in Rajagaha as Sariputra, in a Brahmin family of great theorists. Sariputra who displayed great wisdom since a young age left home, at age 20, to seek out great teachers, and he met Moggallana. They thought no one could qualify to be their teacher!  Later they heard about Buddha's teaching on impermanence and dependent origin, and realized that they had finally found a suitable teacher. They brought 200 disciples to follow the Buddha. Sariputra, the chief disciple, became an Arahant seven days after following the Buddha. He was enlightened while standing by the side of the Buddha, listening to His Dhamma talk and was fanning Him. In the early days, Sariputra was always standing on the right of Buddha while Moggallana on the left.  His wisdom was beyond all others except Buddha.  He supervised the construction of the first Monastery in Jeta Grove. This construction was plagued with many intellectual challenges from other religions, but Sariputra out debated them all. Sariputra died of an illness peacefully, at his home town, a few months before Buddha, and at about the same time when Moggalana was beaten to death by bandits while he was on solitary retreat. When his ashes was taken to Buddha, Buddha praised that Sariputra as the foremost in wisdom among his disciples. Moggallana Moggallana was from Maghada in ancient India. In a previous life Moggallana was a fisherman. He realized his livelihood was causing great suffering to the fishes. And instead he became a woodcutter. One day he met a Pacceka Buddha in the forest and offered him food. After the meal that Pacceka Buddha who was not good in teaching the Dhamma used his psychic powers to leviate into air and perform various miraculous powers to show Moggallanathe. Moggallana vowed to possess psychic powers in future life to assist future Buddha to propagate the Dhamma. Because of this vow, Moggallana became the chief disciple of Sakyamuni Buddha. He was formerly following Brahmanism, but later was converted to Buddhism. He followed the Buddha together with Sariputra. Moggallana gained Enlightenment within seven days and attained the highest supernatural powers. He was able to penetrate into the soul of any person and visualize all that was happening there and know its causes. In a previous live, Moggallana gave a treat to a Pacceka Buddha, who was not very eloquent in explaining the Dhamma through words, hence he illustrated using supernatural powers.  Moggallana was impressed and vowed that he too would achieve in supernatural powers to propagate the Dhamma. He had the power of clairoyane and could see his mother falling into the stage of hungry ghosts. He asked the Buddha for help. The Buddha told him to offer food to the monks in retreat on the 15th day of the seventh month of the lunar calendar. Moggallana carried out the instruction and his mother was emancipated from suffering. This practice later spread to China and the story of Maggallana going to hell to rescue his mother became popular. The display of supernatural power was always discouraged by the Buddha, all except for Moggallana, who was even praised for using supernatural powers in propagating the Dhamma.  Once when Kapilavastu was to be attacked by King Virudhara from the Kingdom of Kosala King,  Buddha tried to prevent the war by sitting at the pathway leading to Kapilavastu on three occasions. King Virudhara always retreated whenever he saw Buddha.  However King Virudhara's revenge and hatred could not be subdued.  Buddha knew that there was no way to prevent the Kamma further, thus he left them alone. Moggallana who had been successful in all his supernatural powered deeds,  thought that more could be done in this case.  Buddha explained to him that this was due to the past bad Kamma of the people in Kapilavastu. The people remained arrogant, non-rependent, deceitful, and did not amend their ways, hence there was no way to substitute the fruits of Kamma.  Moggallana was unconvinced. The army surrounded Kapilavastu such that no one could escape.  Moggallana used his supernatural powers to fly into the city, found 500 great men, transform them into his alms bowl, and flew out of the city to a safe spot. However when he opened the bowl to recover the men, he found a bow of blood water instead! Moggallana realized that supernatural powers cannot overcome Kamma. This was a lesson for Moggallana, as one day Moggallana was ambushed by some Jain followers, Moggallana knew this was his Kamma and he did not use supernatural powers to overcome it.  He died under the rocks. This was before Buddha's final Nirvana. He had to suffer this fate because in one of his previous lives, he killed both his parents. Katyayana Katyayana from a rich family with loving parents, was from Avanti of ancient India. He realized impermanence and chose to seek the truth.  He attained Arhantship quickly after following Buddha. He was good at analyzing the various suttas and explaining the Dhamma. The Buddha praised Katyayana as the foremost among his disciples in spreading the Dhamma. Katyayana was extremely enthusiastic about spreading the Dhamma. He realized the ten qualities a propagator of the Dhamma must possess: knowing the Dhamma, ability to explain the Dhamma, public speaking ability, persuasiveness, skillful means, ability to follow what is preached, of pleasant appearance and personality, possessing right energy, tired-less, and commands respect.  When propagating the Dhamma, he perfected the four qualities of skillful means, using the right medicine for the right sickness, knowing the right time, and completeness of the Dhamma. With the help of Katyayana, Buddhism spread quickly and widely during Buddha's time.  Subhuti When Subhuti was born, all the treasures and apparatus in the family disappeared!  The fortune teller explained that it was a good sign, that Subhuti would become the foremost person in understanding emptiness. Of course all the treasures and apparatus in the family re-appeared after three days. Subhuti, from a rich family of the high caste of Brahmin, was learned in the Brahmin philosophy at a young age.  He felt that he knew everything, but yet his heart felt nothingness.  After his parents became Buddhists, he was encouraged by his father to meet the Buddha.  Subhuti was impressed by the Buddha, and hence became his disciple. Initially Subhuti had the strange habit of asking for alms only from the rich.  This was in exact opposite of what Mahakashyapa did, which was to ask for alms only from the poor.  Subhuti reasoned that the poor was too poor, monks should not rob them further of food.  Furthermore the rich was enjoying good Kamma, hence monks should give them the opportunity to cultivate more good Kamma before all their good Kamma drained away.  Mahakashyapa had an opposite reasoning.  He felt that the poor was such because of bad Kamma. Hence by asking alms from the poor, he was giving the opportunity to the poor to cultivate good Kamma and escape from poverty. The Buddha discouraged both these extreme preferences for alms, Subhuti subsequently mended his ways. The Buddha praised Subhuti as the foremost in realizing and expounding on emptiness.  Purna Purna from a rich Brahmin family, whose father was the religious advisor of the King, and his uncle was Asita, the great sage who predicted that the baby Prince Siddharta would become a Buddha.  Purna was well-versed in the Brahmin ways since young and was the best in debating the philosophies.  He was sent by his father to Asita to prevent him from outshining the rest of the family. His name means son of full kindness. He left home with 31 friends to become ascetics, and later approached the Buddha and accepted Buddhism. He had talent in dialectical arguments, and was foremost in teaching the Dhamma. He was able to preach different Dhamma to different persons. Purna learned a lot from Asita.  Asita, in his last days, built a house at Lumbini and ordered Purna to seek out Buddha when he would give his first sermon in Lumbini. However Purna was arrogant and forgot about it.  Eventually he remembered Buddha after he met with a problem which he could not solve.  Purna preferred individual guidance to giving public sermons.  There were many stories about him debating the Dhamma with great monks of other religions, often winning them over to Buddhism. Once a powerful King’s most beloved wife died. The king was so sad that he neglected ruling the country.  His officials were too afraid to advise him to snap out of his sadness, so they recommended him to visit Purna, claiming that Purna could revive the dead.  When the king met Purna, Purna broke a branch from the tree, and asked, "Dear King, could you bring this branch back to the palace and keep it ever green?". "This is impossible, the branch is detached from its roots, it cannot live again." "Your wife's has exhausted her present life time Kamma, hence how is it possible for her to come back alive?"  The king realized the truth of impermanence.  Purna further advised, "Dear King, you as the king belong to all your citizens, not just your wife. You should love your citizens as you had loved your wife, convert your personal love to broad loving kindness and compassion, then your country will prosper and your citizens will support you." The king realized the mistake, returned to the palace and buried his wife, reorganized his country, and loved his citizens as if his wife. All the citizens were grateful to Purna. Mahakashyapa In most statues presentation or paintings, Mahakashyapa stands on the left of Buddha while Ananda stands on the right. Mahakashyapa was from a rich family, he was well learned in the Brahmin ways since young.  He disliked worldly pleasures and despised desires.  Out of obedience, he waited till the death of both his parents before becoming an ascetic.  He became a disciple of the Buddha in his thirties,  and gained Enlightenment after the 8th day. The Buddha said that even if Mahakashyapa had not met the Buddha, Mahakashyapa would attain Enlightenment by himself. Mahakashyapa did not do much on teaching the Dhamma or spreading the Dhamma. He felt that he was not good enough at speaking, hence he preferred to exemplify the Dhamma by perfectly following the life of an Buddhist ascetic. He only wore old rag robes, ate only food collected during alms round, and was living in the forest. This shows that asceticism is a very important form of practice in Buddhism, and is still widely practiced among the Theravada.  He was extremely respected for his practice. One morning as the Buddha was coming toward the crowd which gathered to listen to His talk, He was holding a flower in his hand. He had never done this before. The Buddha sat under a tree, without looking at the crowd, but the flower. Minutes passed and hours passed, but the Buddha did not say anything. Mahakashyapa was the only one who responsed by laughing loudly. The Buddha gave him that flower and said: "Whatsoever can be said through words I have said to you, and that which cannot be said through words I give to Mahakashyapa. The key cannot be communicated verbally. I hand over the key to Mahakashyapa." This is what Zen masters call transference of the key without scripture -- beyond scripture, beyond words, beyond mind. Neither Mahakashyapa nor Buddha ever commented upon this incident again. The whole chapter was closed. Asceticism includes five rules: select an isolated place for practice, a life of begging for alms, always staying at the same place, one meal a day, and no alms choice between the rich and the poor. When he was old, Buddha advised that he stopped asceticism, but he did not, due to his dedication.  He felt that asceticism was the strictest form of disciplined lifestyle, and a disciplined lifestyle was essential for the preservation of the Sangha.  He chose to live as a perfect example of this lifestyle to encourage generations of future Sangha. When Buddha attained Pari-Nibbana, both Sariputra and Moggallana had already passed away.  Hence Mahakashyapa became clearly the eldest. He shed his isolation life, to lead the Sangha.  Mahakashyapa presided over the first council which was held at Rajagriha, 90 days after Buddha's final Nibbana. He began by questioning Upali on the rules governing the life of the monastic community.  Based on Upali's answers, the content of the Discipline (Vinaya) was agreed upon.  Similarly, Mahakashyapa questioned Ananda on the sermons taught by the Buddha.  Based upon his answers, the Teaching (Dhamma) was established. When Mahakashyapa was over a hundred years old, he passed the leadership to Ananda.  Legend has it that he then went to the Himalayas, to meditate inside a mountain, waiting for the coming of the next Buddha, which is 6.7 billion years later. He would then pass on the Buddha's robes and alms bowl to the next Buddha. Aniruddha Aniruddha means non-craving. He was one of the Shakya princes, as his father was Sakyamuni’s uncle, and was spoiled since young.  He was one of the seven Sakya princes who became disciples of the Buddha. There was once Aniruddha dozed off when Buddha was delivering a sermon.  Buddha reprimanded that "Those who delight sleeping, like snails sleeping in their shells, who overslept for a thousand years, and missed the words of the Buddha."  The person beside Aniruddha woke him up. Aniruddha was shocked, and regretted tremendously.  Since then he promised never to sleep again. After a few days, his eyes began to sore.  The Buddha advised that him to get some sleep but he wouldn't.  Eventually he became blind. After he became blind, he could not sew his own robes anymore.  One day his robes became so torn that he could not wear it anymore. When the Buddha knew about this, the Buddha personally went to his lodging and sew him new robes. Both Ananda and Moggallana helped, so did other disciples. Through his diligent practice, Aniruddha gained Enlightenment and obtained the powers of the divine vision. Legend has it that not only could he see again, he could even see into the heavens. One day Aniruddha passed through Kosala, a remote village, and it was getting dark. He took refuge in a lay-man’s house. Coincidently, the family he visited had only a lady at home at that time. As it was about to rain, he settled in reluctantly. That lady served him with tea and great hospitality. He sat crossed-legged and continued reciting the name of the Buddha. At midnight the lady came into the room again and uttered affectionately: “I am not a loose woman. Many youths from noble families have asked for my hand in marriage but I have declined. But I could not suppress my love for you. I am willing to offer my body to you. My parents will be pleased to have you in our home.” Aniruddha opened his eyes and said: “Young lady you know I am a monk. How could you be so impolite? The love between man and woman is the very root of suffering of birth and death. Please extinguish your fire of love and guard your heart.” The lady was ashamed and full of remorse. She became a Buddhist laywoman. There are many stories about Aniruddha preaching the Dhamma to individuals and groups as well.  There was once when Aniruddha asked the Buddha how laymen and monks should guide the laymen to practice the Dhamma.  To this question, the Buddha spoke the Sutta on the Eight Great Realizations of Great Beings to Aniruddha. Finally when Buddha was going into final Nibbana, the Buddha asked the monks whether there were any final questions.  After asking three times by the Buddha, Aniruddha confirmed that there were no further questions. Upali Upali was born of the lowest class in the Indian society, the untouchables. His name means grasping tightly. He had a weak body, thus his parents made him into a barber. Upali was well-liked by others, soon he became the barber for the Sakya princes. When Upali was about 20, the Buddha returned to Kapilavastu to visit his father. The Buddha had a haircut from Upali. Upali was so nervous that he brought his mom along. During the haircut, Upali's mom asked the Buddha, "How is Upali's skill?". The Buddha replied, "the body is too crooked." Upali immediately straightened his body, and attained the first level of mindfulness. After a while, Upali's mother asked again, and the Buddha replied, "Now the body is too straight." Upali relieved his tension and attained the second level of mindfulness.  After a while, Upali's mother asked again, and the Buddha replied, "the in breath is too brisk." Upali quickly concentrated his breath on the in breath, and attained the third level of mindfulness.  After a while, Upali's mother asked again, and the Buddha replied, "the out breath is too brisk."  Upali now conquered all his stray thoughts and attained the fourth level of mindfulness.  The Buddha quickly added, "Someone should quickly take the knife away from Upali, he is already in the fourth level of mindfulness, help him so that he will not fall on the floor!" Upali was ordained before the seven princes. He was most prudent in upkeeping the precepts, never breaking any of them.  He was often asked by the Buddha to settle disputes among the Sangha.  Upali's impartialness and strictness made him successful in all cases. Upali also consulted the Buddha in many precept doubts and monastic way of life, giving rise to many suttas. Upali was in his seventies at the first council, and he helped with the compilation of the Vinaya. Ananda When Ananda was 120 years old, he knew his end would come in seven days. He set out from Rajagaha to Vaishali, the same route previously taken by the Buddha. King Ajatasattu, brought his troops and went after him, hoping of asking him to stay. At the same time the people of Vaishali knew that Ananda was coming to their country. They flocked to the bank of the Ganges to welcome him. On the seventh day, Ananda’s boat was on the middle of the river. The people on the opposite were asking him to land on their side. In order to avoid a possible conflict, Ananda levitated and entered Parinibbana, setting his body on fire, reducing it to ashes, and fell on both sides of the river. Each river bank received half of his ashes. Each party returned and erected stupas for remembrance and reverence. "Face like a full Autumn moon, Eyes that of a pure lotus flower, the teachings of the Buddha is as vast as the ocean, which flows into the heart of Ananda."  This was the poem used to describe Ananda. Ananda was the younger brother of Devadatta. Ananda was the youngest among the seven Sakya princes who followed Buddha.  Shortly after he was ordained, he helped persuade the Buddha into allowing the setting of the order of nuns.  When he was in his twenties, Buddha was 53.  Due to Buddha's elderly age, Sariputra and Moggallana invited Ananda to attend to the Buddha.  Since then Ananda was always with Buddha. His pleasantness in personality attracted others and commanded their respect. There were people who were wary of Buddhism, thus would void Buddha and his disciples. However, they were attracted by Ananda's pleasantness and hence gained faith in Buddhism.  This is the best case of propagating Buddhism by example. Ananda did not attain Enlightenment until after Buddha's final Nibbana and shortly before the first council. He was recognized by all to be the store-house of the Buddha’s teachings and therefore considered indispensable. Venerable Mahakassapa gave him encouragement so that he might become an Arahant in time for the meeting of the first council on the following morning. Understanding his responsibility, Ananda exerted his efforts throughout the night. He attained enlightenment while lying down. He failed while practicing walking and sitting meditation. When he was tired he leaned down to rest, relaxed his body and attained enlightenment. He was practising very hard because the Council was waiting for him as only Arahants were allowed to sit in the Council. In the first Council he recited the sutras for compilation, assisting to settle the questions of the doctrines, and fix the text of the scriptures.  He became the chief monk after Mahakashyapa passed on the authority to him. At age 120, he entered final Nirvana at the River Granges which ran between two cities to pacify a war. One day, Ananda told Buddha that he had seven dreams. Buddha asked, "What were the seven dreams?" "Buddha, in the first dream, I dreamt that the entire ocean was burning.  The flames were so great that they rise all the way to the sky!" "Ananda, the noble ones do not interpret dreams, but your dreams were indeed strange.  The ocean of fire signified that in the future Sangha, many are evil, few are good, after receiving offerings, they would fight and argue, just as if this clear and clean water becomes a flame.  What is your second dream?" "Buddha, I dreamt that the sun is gone, the world is in darkness, there were no stars in the sky." "Ananda, Buddha is going into final Nirvana soon, many of the great disciples will go into final Nirvana as well, this signifies that the eyes of wisdom will soon fade.  What is your third dream?" "Buddha, I dreamt that monks do not wear robes, they fall into pits and the laymen step on their heads." "Ananda, this suggests that the future monks give public speeches but not follow what they preach. They are jealous of each other, do not respect the law of cause and effect, ultimately they fell, the laymen rises and look down on the Sangha. They go into monasteries and frame monks, and damage the temples. What is your 4th dream?" "Buddha, I dreamt that the monks’ robes are incomplete and they kneel on thorns." "Ananda, this says that future monks do not wear the holy robes, do not follow precepts, like the worldly pleasures, have wives, this is a big misfortune of the Dhamma. What is your 5th dream?" "Buddha, I dreamt that in a thick forest, many pigs were digging the roots of the Bodhi tree." "Ananda, this says that the future monks only cares about making a living, they sell Buddha statues and sutras as occupations. What is your 6th dream?" "Buddha, I dreamt that the big elephants neglect the small elephants, and the king of the beasts the lion died.  Holy flowers fall on the lion's head, but the animals are scared and keep their distance.  Soon the corpse develops worms which feed on the lion's meat." "Big elephants neglecting the small elephants, this means in the future Sangha the elders are selfish and would not groom the young.  The worms feeding on the lion's meat, this means no other religions can damage Buddhism, but it is our own Buddhists who will destroy my teachings.  What is your 7th dream?" "I dreamt that my head supports Mount Meru, but I do not feel the weight." Buddha was relieved and said, "Ananda, this means that Buddha will attain final Nirvana in three months' time, all great monks and people will need your help to compile the sutras." Even Buddhism is impermanent.  By recognizing the signs, we can cater for it, avoid blind faith, and practice mindfully. This would extend the lifespan of Buddhism. When Buddha is near final Nirvana, he publicly praised Ananda for his attentiveness and remembering all his teachings. All the monks elected Ananda to ask Buddha regarding questions on regarding preservation of Buddhism. 1) After Buddha's final Nirvana, who shall be our teacher? 2) After Buddha's final Nirvana, where do we focus our minds on? 3) After Buddha's final Nirvana, how do we subdue the evil people? 4) After Buddha's final Nirvana, when we compile the sutras, how can we instill faith in our followers?" "Ananda, you and everyone should remember. Regard the precepts as your teacher, focus your minds on the four places of mind dwelling; when you meet evil people, respect and do not react to their provocations; when you compile the sutras, put the first phrase as 'Thus I have heard'. As long as you follow the Dhamma, the Buddha will be with you." Charges against Venerable Ananda were: He did not ask the Buddha which of the lesser precepts could be abolished after the Buddha was gone. He accidently stepped on the Buddha’s robe, while sewing it and he saw no fault. He did not ask the Buddha to carry on living until the end of His life span. He had allowed the body of the Buddha to be saluted by women first, resulting the body being smeared with tears because he did not want to detain those women for too long. He pleaded for the admission of women into the order. Rahula This poor kid, Buddha's son, had never seen his father until he was aged seven.  His mother wanted to tempt Buddha back to family life, thus she asked Rahula to follow Buddha in his alms round, and kept asking for his father's inheritance. Buddha brought him to Sariputra, and asked Sariputra to ordain Rahula as a novice. This was the inheritance.  King Shuddhodana was upset with this outcome, for Rahula was the crown prince. He requested that in future, children should not be ordained without their parents' consent. This became a rule in Buddhism. As a young boy, Rahula liked to tell lies.  When people asked “where is the Buddha", he would give them the wrong directions, for fun.  One day, the Buddha decided to teach him a lesson. As Buddha was going over to Rahula's place, Rahula quickly prepared a bucket of water to wash Buddha's feet.  After the washing, the Buddha asked ``Can this bucket of water be drunk?" "Buddha, the water is dirty, thus it cannot be drunk." "Similarly you do not put in hard work in your practice, do not purify your deeds, and do not speak the truth, your heart is full of the poison of ignorance, this is the same as the dirty water!" The Buddha asked Rahula to pour away the water. Then the Buddha asked, "Rahula, can you use this bucket to contain rice for eating?" "Buddha, the bucket is dirty, hence it cannot be used to contain any food." "Similarly you do not practice precepts, your heart is full of dirt, how can your heart contain the food of Dhamma?" The Buddha then lightly kicked the bucket over. Rahula was frightened.  The Buddha asked, "Rahula, are you afraid that this bucket is broken?" "Buddha, no. The bucket is for foot washing purposes, it is for rough use, hence it does not matter if it is broken." "Rahula, similarly, a monk who does not practice the precepts, is not loved or respected by others.  Even till you die, you will not attain Enlightenment." Later Buddha patiently told Rahula a parable about how a war elephant protects his trunk because it is the weakest part of the elephant. Similarly Rahula should take care of his speech because we are vulnerable to bad Kamma incurred by bad speech. Rahula became a changed person! Rahula later gained Enlightenment. He was the foremost in esoteric practices and diligence. He died before his mother, who in turned died before the Buddha. Ratana Sutta (Jewel Discourse) When Vaishali was plagued with famine, disease, and evil spirits, the Buddha was invited by the nobles to help alleviate the plagues. Buddha preached Ratana Sutta there and asked Ananda to go round the city walls, reciting it as a Protection. After that the Buddha recited it for seven days till all the plagues were abated. When food was scared, a band of monkeys there offered a bowl of honey to the Buddha. A Prostitute was saved When Moggallana was passing by a park one day, he met an attractive woman. This woman, in her thirties, was actually waiting for him there. As he was approaching her, she smiled and tried to talk with him. Moggallana stopped to have a look, and immediately knew her intention. He said sternly, "Poor woman! Your body is already filthy and now, instigated by the heretics, you go against your conscience for the sake of some money and come to me with evil intention!" This comment shocked the woman. Moggallana continued, "I knew your intention the moment I saw you. You are bewildered and confused by your own beauty which fosters the opportunities for you to commit sins. Your sins have already led you to sink deeper and deeper!" Embarrassed, the woman uttered, "Venerable sir, I knew that you are outstanding in supernatural powers among all Buddha's disciples. I actually wanted to use my charm to defeat your divine power. But now, I know I am a sinful person. Though I want to be good, I am afraid I am beyond remedy. As I have a horrible past, there will be a day of dreadful retribution for my evil deeds." She sobbed pitifully after saying that. And later continued the story of her past. She was married at the age of sixteen and had a daughter. Before long, her father passed away and her mother later had an intimate relationship with her husband. She was so furious that she left the family to marry another man. Her second husband later had a mistress who happened to be her own daughter. When she discovered that, she felt so ashamed. She left home again and became a prostitute. She would do anything as long as she was paid to do so. After hearing her past, Moggallana did not despise her. Instead, he saw the true, the good and the beautiful side of this woman. He kindly told her, "You certainly have a horrific past. But there's no need to be sad and disappointed. No matter how sinful you have been, as long as you follow the teachings of the Dharma and repent your past evil deeds, you will be saved. Come, let me bring you to the Buddha." It is thus obvious that Moggallana possessed not only great supernatural powers but also the skills to convert others to the Buddha Dharma. Amulet (supposed charm against evil influences) I have heard two groups of people were having a dispute regarding a certain matter, in Thailand. One group wanted to prove it was more powerful than the rival. This was of course the more aggressive group. Let us call it the Aggressor. The next group was not actually a rival. It just had a different belief and a different way of practice. The aggressive group invited the rival to compete in a certain competition. Each group would select its leader to carry out the challenge. These leaders would, without using physical force, knock off the opponent. It was agreed the competition would be carried out on the border of the two countries they came from. The leaders and the supporters came along on the appointed date and time. Both leaders sat on the ground facing each other, many meters away. The Aggressor was chanting many holy verses and trying to knock off the opponent or to cause him to have a heart failure. His curses could not work because the harmful beings which he called up to cause harm were actually blessed with good wishes and suffused with an overflowing love, by the other party. These malefic spirits lost their power to harm because of the metta they received, not because of any amulet. After many minutes of chanting, the other person was just as well and fit, even though he did not chant anything, or wear any amulet. People were expecting him to chant the Gatha or Mantra. All he did was mentally transmitting loving kindness to the Aggressor and others in front of him, and those above or below him, as well as those behind him, including those living in the air, on land or in water. After all the curses were chanted, the rival was still just as well. But the aggressor suddenly fainted, was gasping for air, and went flat on the ground. The rival had to walk over to revive him. They became friends and the two groups resolved the dispute. So the best means to face the voodoo practitioners is not to be angry with them but to transmit metta to them to neutralize their curses. I live in Southeast Asia where how you clean yourself after working in the toilet is also a sensitive issue. For this reason, the nationalities of these groups cannot be disclosed. The hatred may be rekindled. If you happen to have heard of this incident, or have pictures to support your claim, please remain silent as your further comment would cause only embarrassment and more hatred. Bogus Monks & Their Incantations Some bogus monks blessed medallions and recited incantations over amulets or talismans, telling you to hang them around your neck or tie them around your waist so that you are invulnerable to stabs by knife or getting gun shots. In a certain country, a group of extremists who believed they were invulnerable to gun shots, charged at a police station, each man holding a machete in their hand. All of them dropped dead on the spot when the duty policeman opened fire on them. Ceremonies and sacrifices to request help from angels in ridding yourself of bad things are not teachings of the Buddha. Those incantations are just fantasy. The Sariras These are the Buddhist relics, shaped like pearls or crystal-like beads, sometimes found among the cremated ashes of Buddhist spiritual leaders. They are only found in the ashes of those who have attained a certain level of purity when they were still living. If you disapprove the existence of the Sangha…. Are we so short of tax payers and soldiers that we cannot afford to see a few guys leading secluded lives? Then why did the Buddha approve this tradition? If you still think the forest monks are selfish and unproductive, you should do more research before making up this assumption. Should these monks go to work on your construction sites, for twelve hours per day, six days per week and you pay them only one meal per day? Won’t it be very nice? For those who are new to Buddhism, one of the Buddhist tenets for monks says : monks must not carry cash (gold). Benefits of Meditation The benefit of meditation, which the Westerners recently discovered, was well appreciated over twenty-five centuries ago in the East. After some practice, many practitioners will experience tranquilized mind, and feel a sense of calm pervades the whole body. It is a mental discipline that eventually leads the mind to its purified state, as the mental impurity is dissolved stage by stage. It is a form of energetic striving leading to self-elevation, self-discipline, self-control, and self-illumination. It is a tonic for both your mind and your heart, because of the therapeutic value for stresses of daily life. Meditation activates endorphins, which helps the body to function properly, to flow and clear the brain to reduce physical or mental stress. The mind will be calm, peaceful, balanced, full of love and compassion and will age at a slower rate. Meditation enables you to raise your consciousness to a higher level. We withdraw the senses from the activities when we meditate. We leave the past behind and we don’t think of the future. Are we escapists? The deepest experience of life may be achieved by entering more deeply into life, not by escaping from concrete reality. Buddhists don’t meditate to reach god through silence. They do it to cultivate concentration and wisdom. Nibbana is a state of complete cessation of suffering and definitely not a communion with Buddha or an almighty god. The merits gained from meditation are permanent and they remain with the person until he or she attains Nibbana. The other merits which a person obtains by offering money, service and foods to help others are temporary. They can be used up like the money in the bank. The Buddha did not claim that he could remove suffering from the world as an Almighty God. Buddhists are not conducting a business. They don’t have do’s and don’ts, or thou shalt and thou shalt not. Almost every religion claims it is the only true religion, with an almighty God. Which one should you follow? The ability to see ghosts or to communicate with them can be acquired through meditation. The dimension of the ghosts is like a TV screen. When you have the right remote control, you can click on it to view it. The only reason why many religious teachers ban meditation is that after many years of practice, a practitioner can attain a higher level and will have the ability to enter the dimensions of ghosts and gods. By then all the lies told by the religious teachers will be exposed. The practice of meditation is like a child learning to crawl. After crawling he learns to stand up. Then he learns to walk, and then run. Later on, he will be able to jump. The highest wisdom is like electricity. We don’t know where it is but when we put all the components of the generator together, put in the fuel and run the generator, we have electricity. Won’t you want to wriggle free from the bondage of defilements? Don’t overload yourself to the breaking point. Learn meditation today. When meditation is developed, the mind becomes stronger, and its light shining brighter. Your immune system will improve, and thus allergies, anxiety disorders, asthma, depression, and fatigue may be cured. The heart beat rate and breathing rate will slow down. The blood pressure will normalize and your use of oxygen will be more efficient. A turtle breathes only four times per minute and it can live up to 300 years. Psychotherapists and other health professionals now openly use meditation to help their patients. They confirmed that meditation accelerated the healing process, if not curing the disease Our body is subject to hundreds of diseases or other external dangers, and it can perish at any moment. Everything that we have, including the mind, must be maintained so that they continue to be useful. The minds are incessantly thinking, worrying, planning and complaining or fidgeting. When the mind thinks, energy is used. For some unfortunate people, when the mind thinks too much or too hard, mental trouble begin. Energy is used when you dream during sleep. Isn’t it why you feel tired after a long dream at night? Meditation is a way of counteracting and alleviating all the mental irritations and difficulties that have plagued us for so long. For an average person, don’t expect to have tranquility as soon as your start to practice. If you are one who is content with little, eat only what you need, sleep only when necessary and is satisfied with what you have, you will definitely progress after some time because when the mind is free from desires, concentration arises naturally. It would be wrong to jump from one meditation to another. You need to just concentrate on one method and eventually disturbing thoughts will be weakened, and your concentration will be stronger. You will enjoy moments of deep mental calm and inner peace. Meditation helps to develop the awareness and the energy needed to transform ingrained mental habit patterns. For your meditation course to be successful, you must abstain from immoral conduct. Purity of livelihood is essential for the practitioner who wishes to meditate. Negative energies are created by fear, anxiety, resentment, anger and guilt. They weaken your immune system, slow down the healing process and may feed cancer growth. The mind becomes impure through the arising of thoughts. So the senses must be restrained. Moreover, one needs to acquire mindfulness and self-possession, and also to be contented. During 1970s, University of Massachusetts at Worcester, U.S.A., started a stress-reduction program. This center for Mindfulness-Based Stress Reduction (MBSR) still exists today. Visit: www.umassmed.edu/cfm/index.aspx By sitting still and following the movement of air entering and leaving your nostrils, your electroencephalograph reading will show that gamma waves which are associated with attention and learning are generated. Isn't this good for you? Your breathing and pulse rate will also slow down. If your breathing rate is 18 breaths per minute, during meditation it will reduce to 15 times per minute or even less. You pulse too will slow down moderately. If you practice vipassana meditation, you will breathe in cosmic energy and breathe out your defilements. This will actually expiate your bad Kamma which you created in the past lives, or during the past in this life. Moreover, when you have accumulated sufficient cosmic energy, you will be able to project your astral body and travel to anywhere in the universe, even to the sun or other countless universes. During the Buddha’s time, it was not uncommon for deities from other universes to visit Him. Nothing can stop you, the concrete walls, the deep oceans etc. But one level you will surely not reach, Nibbana. The ability to attain Nibbana crops up only when greed, hatred, and delusion are eradicated. The Chitta goes with the astral body and therefore, the body when it travels to other universe, can remember whatever the Chitta has experienced and return to this planet where it originated. Some meditators have to force their citta to reenter their body. During meditation, unusual amount of brain activity in the left side of the pre-frontal cortex is going on. It was confirmed that experienced practitioners eventually have an average 5% thicker cortex. This part of the brain is associated with positive emotions. You will therefore be more alert and happier than the others. Your inner part of the mind will open up to lead you to a higher level. After meditation, you feel calm, confidence and peaceful. The more advanced meditators will attain the following qualities: stability, loving kindness, clarity and humbleness. The mental images you see when your eyes are closed are your own creation. They can be anything a person may imagine. These are called Nimittas. For most people, they are beautiful lights of various colors, e.g. while, blue, purple, grey, yellow, orange etc. Sometimes they are bright and unstable, vibrating or flashing and changing shapes, like the clouds. Some people also see eyes or faces when their eyes are closed. These are very normal and when we open our eyes, they will be gone. These visions or nimittas are hindrances to the development of the mind. Do not be attached to whatever you see. The heavenly beings, hungry ghosts, or ghosts of the dead you see are not real. Just ignore them. If a certain thing appears in front of you every time you meditate, just have a paint brush ready, dip it in ink and hold it while you meditate. When that thing appears, gently mark it with your brush and then open your eyes. What has been marked? For more advance practitioners, within next few minutes after the nimittas, maybe few hours, days, months, or years, (depending on how well you have practiced so far) Jhana will happen by themselves later on. According the Buddha: for one who indulges in Jhana, four results are to be expected: Stream-Winner, Once-Returner, Non-Returner, or Arahant. If you encounter difficulties, you need to consult experienced practitioners. These people normally do not request money for assisting you. If they do, be aware. It is better to consult those who don't ask for monetary rewards. Meditation is a form of psychotherapy: mental culture or systematic mental development. The major hindrance to meditation is constant intrusive thoughts. The number of psychiatric patients is increasing rapidly and many hospitals can’t cope. Those people ended up in the hospital because they did not know how to cope with stress. They need to relax mentally. They are ambitious. They struggle too hard. The physical body can be sprained. It is the same with the mind. When the body is hot, we take a shower. When it is cold, we put on more clothes. When it is hungry we eat something. When it is tired, we have a rest or sleep. The mind does not look after itself unless it has been trained. During meditation, you will also be taught how to get rid of longstanding anger and hostility which weaken your lungs and speed up age-related decline. When the lung volume drops, you don’t get enough oxygen. Your energy declines, your immune system weakens, thus sickness and disease start to crop up. Moreover, women and men in their forties need not be miserable if they care to look after their mental health. I am talking about majority of the people on this planet, regardless of whether they are rich or poor, white, black or yellow. If rich people are not affected, then most people in the United States of America should be very happy. Are they? Happiness is a state of consciousness that does not depend upon physical appetites, passions, acquisition of material wealth, power, position, fame, or honour. Why do you think a multi-millionaire’s daughter would join the gangsters to rob a bank? Her parents could buy her any material thing on this planet. Surely there was something lacking? Even though you may be aged 70 or over, you can remain mentally as healthy as a 20-year old if you care to maintain your health. And one of the methods is meditation. Meditation, if practice persistently, may also prevent you from ending up with diabetes, high blood pressure or cardiovascular problems, because the elasticity of your blood vessels will be improved and your blood toned up, as during meditation, your anxiety and worry will be very much reduced. As you relax, your body creates nitric oxide, which opens up your blood vessels. Gastric ulcers, skin diseases and asthma, if not actually brought about by worry and anxiety, are surely aggravated by them. As a person thinks of compassion, his body system stimulates the cells to generate valuable chemical compounds to produce energy and vitality. So we can say metta has tonic effect on the whole physical constitution. A meditator can also generate more enzyme telomerase which replenishes the telomeres. These telomeres enable us to live longer. When the mind is free from attachment with mindfulness meditation and wisdom, it reaches a stage call Appana. At that level, breathing stops but the person is not dead. The transfusion of air in and out of the body is not only through the nostrils. Our skin can breathe to maintain the process of transfusion. For one who has trained his mind until all attachments have been given up, he attains the level of Samadhi. His breathing, perception and sensation stopped. Under this condition, the body can maintain its life for seven days. As a person advances in meditation, he will reach a level when he can neither speak nor utter a word of explanation, even after he has come out of that state. He will not be able to explain it clearly. Again this state is a by-product of meditation, like supernatural powers etc. Meditation may be introduced to children as well, as early as age seven. To counter restlessness and worry, concentration on the breathing will steady and calm the mind. The following are some of the other benefits of meditation: The brain’s frontal lobe, which is the rational one, will be more active. The activity in the amygdala, which is the fear center, is reduced. Getting rid of your tension and find some relaxation Calm down your worries and find permanent or temporary peace Develop the courage to face or overcome your problems Gain self confidence Help you to understand the nature of your fears Help you see the true nature of life (if you are heart-broken) Help you to be more focused and concentrated in your studies Help you to have contentment and not to harbor jealousy towards others Help you to overcome the fire of anger, hatred and resentment Help you to understand the danger of jealousy Help you realize how to overcome your dangerous habit Help you to reduce pain intensity by 40%. Morphine and other pain-relieving drugs reduce pain only by 25%. For those who practice meditation on loving kindness, they will enjoy the following benefits: Have sound sleep Waken fresh No bad dreams Loved by other people Loved by non-human beings Protected by devas Protected from burning by fire, harm by poisons or weapons Their mind is easily concentrated Their complexion is clear Death takes place in a full possession of the senses If they have not attained one of the higher attainments during this life, they will be reborn in the Brahma World, (Pure Abode). The merits derived from practice of loving kindness exceeds all the other good deeds. For example, donating money to have a temple built is of great merit, yet the merits from practicing loving kindness is still greater than that. Do not overload yourself to the breaking point. Learn meditation today to be free from hesitation, boredom and excitement, so that your mind is developed to become stronger. Its light will be shining brighter. 'Verily, O monk,' said the Buddha, 'due to sensuous craving, kings fight with kings, princes with princes, priests with priests, citizens with citizens, the mother quarrels with the son, the son quarrels with the father, brother with brother, brother with sister, sister with brother, friend with friend.' (Majjhima Nikaya). In a discourse the Buddha says there are four types of persons to whom you must conduct yourself carefully because they are the four field of merits and demerits. If you offer them service or material goods, you will get lots of merit, but if you behave badly towards them, you get great demerits. The first type is the Buddha; the second type is the disciples of the Buddha; that is the monks and the nuns; the third one is the mother and the fourth one is the father. Since we cannot interact with the Buddha now, we interact with the Sangha. It is said service and materials offered to the Sangha is greater even then if they are offered to a Buddha. Keeping the precepts thoroughly will result in a clear mind and good memory. Those who don’t keep precepts, by the time they reach their 50s, they have disturbed and trouble mind, become senile and talk nonsense. The sixteen kinds of evils are: Covetousness:(abhijjha) Hatred:(vyapada) Ill-will:(kodha) Enmity:(upanaha) Belittling:(makkha) Pretension:(palasa) Craftiness:(satheyya) Obduracy:(thambha) Vieing:(sarambha) Conceit:(mana) Haughtiness:(atimana) Infactuation:(mada) Unheedfulnes:(pamada) Envy:(issa) All the above evils darken the mind, and an Arahant is one who has successfully purged all of them. The ten positive moral acts are: Giving / charity:(dana) Moral conduct / habbits :(sila) Meditation:(bhavana) Respecting the worthy: (apacayana) Ministering to the worthy:(veyvavacca) Offering merits:(pattidana) Partaking of merit:(pattanumodana) Hearing the teaching:(Dhammasavana) Expounding the teaching:(Dhammadesana) Rectification of false views:(ditthijjukamma) Study of Scriptures Verses Meditation An elderly monk named Deva, a reciter of the Majjhima Nikaya, went to another Thera to ask for a subject of meditation. “What Suttas do you study in the Scriptures?” asked the other monk. “I study the Majjhima Sutta, Sir” “Friend, the Majjhima is hard; while learning the first fifty discourses, one comes to the next fifty, while learning these, one comes to the third fifty. When then is the time to practice meditation?” “Sir, having obtained the subject of meditation from you, I shall not look at the Scriptures again.” Deva received a subject and meditated on it for nineteen years. He attained Arahantship on the twentieth year, without ever reciting the Scriptures during the past twenty years. Are you an Arahant? After many years of meditation, elder Mahanaga attained psychic powers, and thought that he was an Arahant. One day his own disciple Dhammadina went to him and asked a number of questions which Mahanaga answered all correctly. Then Dhammadina asked him again: “Reverent Sir, your knowledge is very keen, when did you attained this Dhamma?” “Sixty years ago, my friend,”Mahanaga replied. “Reverent Sir, could you use the power of your concentration?” Dhammadina asked further. “Friend, that is not difficult.” Then Dhammadina told him to create an elephant, and make this elephant chase Mahanaga, with its ears rigid, trunk thrust into mouth, trumpeting furiously. Mahanaga did exactly as he was told. As the ferocious elephant was approaching swiftly, Mahanaga rose from his seat and dashed away. Dhammadina caught him by the rope and said:” Sir, is there such a thing as fear in one who is an Arahant, who is free from defilements?” Mahanaga realized his mistake, sat down near the feet of Dhammadina and requested Dhammadina to be his preceptor. “Sir, I have come to be your protector, do not be anxious.” Dhammadina then explained a subject of meditation to him. Mahanaga practiced it and immediately attained Arahanthood. This story is also good for non-Buddhists who always think that their almighty god is waiting for them in heaven, and that they will definitely meet him in heaven when they pass away from this planet. If it is true, they should go now. What are they waiting for? Why are they afraid to go now? First Buddhist Monastery: The Buddha established this at Bamboo Grove. Pacceka Buddhas They appear in this world during the period when there is no other enlightened Buddha. They experience the same Nibbanic bliss but their degree of perfection is not the same as that of the Supreme Buddha. They lead a solitude life and do not preach to the masses. Devadatta committed so much evils that it is said one day he sank into the earth and is believed to have been reborn in Avici Hell to suffer for his bad kamma. He will become a Pacceka Buddha in future when he has paid off his bad kamma. It is estimated to take an aeon. The Buddha’s view on an almighty god, Part1 In the Anguttara Nikaya, the Buddha says: “So, then, owing to the creation of a supreme deity men will become murderers, thieves, unchaste, liars, slanderers, abusive, babblers, covetous, malicious, and perverse in view. Thus for those who fall back on the creation of a god as the essential reason, there is neither desire nor effort nor necessity to do this deed or abstain from that deed.” In the Mahabodhi Jataka, the Buddha asks: “If there exists some lord all-powerful to fulfil In every creature bliss or woe, and action good or ill That Lord is stained with sin. Man does but work his will.” In the Visuddhi Magga, XIX, translated by Nyanamoli Thera, we have this verse: "No god, no Brahma can be called The Maker of this Wheel of Life: Just empty phenomena roll on Dependent on conditions all." If the Buddha had accepted the idea of an almighty god, as claimed by all non-Buddhists, He would have declared it publicly because this fact was very important in all the religions existing during His time. The Buddha was talking and teaching about cause and effect. If there was an almighty god, that god surely cannot be uncaused and similarly cannot be eternal. Thus this so-called almighty god cannot be almighty at all. Buddha’s view on an almighty god, Part 2 “Is there, Vasettha, a single one of the brahmans versed in the three Vedas who has ever seen Brahma face to face?” “No, indeed, Gotama.” “Or is there, then, Vasettha, a single one of the teachers of the brahmans versed in the three Vedas, who has seen brahma face to face?” “No, indeed, Gotama.” “Or is there, then, Vasettha, a single one of the pupils of the teachers of the brahmans versed in the three Vedas who has seen Brahma face to face?” “No, indeed, Gotama.” “Or is there then, Vasettha, a single one of the brahmans up to the seventh generation who has seen Brahma face to face?” “No, indeed, Gotama.” “Well then, Vasettha, those ancient rishis of the brahmans versed in the three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered or composed, the brahmans of today chant over again and repeat, intoning or reciting exactly as has been intoned or recited—to wit, Atthaka … and Bhagu, did even they speak thus, saying: ’We know it. We have seen it: where Brahma is, whence Brahma is, whither Brahma is?’” “Not so, Gotama.” “Then you say, Vasettha, that none of the brahmans, nor of their teachers, nor of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the rishis of old, the authors and utterers of the verses, of the ancient form of words which the brahmans of today so carefully intone and recite precisely as they have been handed down—even they did not pretend to know or to have seen where or whence or whither Brahma is. So the brahmans versed in the three Vedas have in fact said thus: ’What we know not, what we have not seen, to a state of union with that we can show the way, and can say: “This is the straight path, this the direct way that makes for salvation, and leads him who acts according to it into a state of union with Brahma.”’ “Now what think you, Vasettha? Does it not follow, this being so, that the talk of the brahmans versed in the three Vedas, turns out to be foolish talk?” “Certainly, Gotama, that being so, it follows that the talk of the brahmans versed in the three Vedas is foolish talk.” Unquote The above passage was one of the incidents which the Buddha said there was not an almighty god. For those members who are new to Buddhism, Brahma= almighty god. The English Language did not consist of the words “almighty god”, 2500 years ago. The Buddha’s view on an almighty god, Part 3 The Buddha’s conversation with Udayi: This almighty god does not exist “Well then, Udayi what is your own teacher’s doctrine?” “Our own teacher’s doctrine, venerable sir, says thus: This is the highest splendour! This is the highest splendour!” “But what is that highest splendour, Udayi, of which your teacher’s doctrine speaks?” “It is, venerable sir, a splendour, greater and loftier than which there is none. That is the highest splendour.” “But, Udayi what is that splendour, greater and loftier than which there is none?” “It is, venerable sir, that highest splendour, greater and loftier than which there is none.” “For a long time, Udayi, you can continue in this way, saying, ’A splendour greater and loftier than which there is none; that is the highest splendour.’ But still you will not have explained that splendour. “Suppose a man were to say: ’I love and desire the most beautiful woman in this land.’ and then he is asked: ’Good man, that most beautiful woman whom you love and desire, do you know whether she is a lady from the nobility or from a brahman family or from the trader class or sudra?’ and he replies: ’No’—’Then, good man, do you know her name and that of her clan? Or whether she is tall, short, or of middle height, whether she is dark, brunette or golden skinned, or in what village or town or city she dwells?’ and he replies, ’No’. And then he is asked: ’Hence, good man, you love and desire what you neither know nor see?’ and he answers, ’Yes’—What do you think, Udayi; that being so, would not that man’s talk amount to nonsense?” “Certainly, venerable sir, that being so, that man’s talk would amount to nonsense.” “But in the same way, you, Udayi, say, ’A splendour, greater and loftier than which there is none. That is the highest splendour’, and yet you have not explained that splendour.” From Majjhima Nikaya No. 79: Cula-Sakuludayi Sutta. Buddha and Sri Langka It is said that the Buddha visited Sri Langka three times as He knew His teachings would decline in India. He first arrived at Mahiyangana, and converted the supernatural beings like Yakas, Raksas, and Nagas. He did not convert any human being as those existing at that time were obviously not ready to accommodate Buddhism. Archaeologists believe aboriginal people first existed on this island 30 000 years ago. Five years later, the Buddha knew a war would take place, between two Naga kings, Culodara and Mahodara, because of a jeweled throne. Buddha meditated there, and the two kings, because of their respect for the Buddha gave up the throne to a third Naga called Maniakkhika of Kalaniga. Three years later, the Buddha visited again on the invitation of Maniakkhika to preach the Dhamma in Kalaniya. Later He visited Mt. Sri Pada, where He left an imprint of His left foot on its peak. He also visited Dighavapi, Anuradhapura and various other places on the island. Buddhist-Christian Debate in Sri Langka The debates took place three times, in 1865, 1871 and 1873. The Christian priests requested to debate with the monks for many times, believing that they could definitely put Buddhism under very bad light and see the end of Buddhism in Sri Langka forever. The monks rejected the requests because monks did not, and still do not enjoy beating their opponents. They would rather remain silent. Eventually, these monks agreed, for the sake of Buddhism as the conversion of the locals to the Christian faith was going on an alarming rate. The first and second debates were held in 1865 and 1871 respectively. We need not know the details here. The third one which was the tipping point was held in 1873. This final one lasted two days and was attended by over 10 000 curious spectators. The tipping point came when Ven. Gunananda pointed out the Verse at judges 1:19 in the Bible which states “And the Lord was with Judah, and he drove out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.” Rev. de Silva explained that God did not overcome the chariots because Judah did not have enough faith in God. Gunananda asked if Judah did not have enough faith, why was God with him in the first place? Gunananda stated that showed clearly God could not be almighty as claimed, if he could not even overcome iron chariots. The over 10 000 spectators agreed with Gunananda by shouting and cheering for him. The debate was over. Buddhists dilemma during the colonial days Buddhism was portrayed as sinful and blasphemous as a religion of the illiterate and backward people. It was then highly fashionable to be Christians, use Christian names, eat with steel forks and steel spoons, and carry a holy book every Sunday. Buddhists were also hindered in other ways: Their children must be baptized to be eligible for birth certificates Unbaptized couples could not solemnize their marriages, Non-believer must be converted to the Christian faith before he or she can marry that fashionable Christian Government jobs, and all jobs in Christians owned companies were only open to Christians, (practiced until 1970’s in South-East Asia). Criminals who were chased by the police cannot be arrested once they run into a church or a churn compound. The authority to deal with the criminals was automatically handed over to the priest, who normally would convert the criminals to the Christian faith, if they were non-Christians and the sins would be forgiven. The latest incident I heard of was during the 1960’s when three youths lighted three cigarettes and threw them on a cinema hall cotton curtain. The guard called the police and these three fellows were locked up at the local police station. The next morning, a Western Christian priest came to the police station to demand the release of the three youths. These three youths were released to live with the priest, in the church for a few weeks and the charge against them was dropped. Buddha Explains how a so-called almighty god was created: This so-called almighty god, who did not know where he came from, and where he will fall from this Brahma world, thinks he is permanent, immutable, eternal, not subject to change, and remain as something eternal. He thinks “I am almighty, the conqueror, the one who cannot be conquered by others, surely all-seeing, all powerful, the ruler, the creator, the excellent, the almighty, the one who has already practiced calm, the father of all that are, and all that are to be.” Occasionally, he appeared in the lower planes of the Brahma world, who have shorter spans of life and says “I am permanent; I am almighty; I created you all.” When those Brahmas heard him, they believed him, and thus became the holders of this view. From there this idea spread to the deva worlds, and the human world. Devas and Brahmas attained Sotapatti When the Buddha preached the First Sermon at Deer Park in Isipatana, two months after His Enlightenment, Satagiri was among the millions of devas and Brahmas present, but he did not listen attentively. He was looking for his friend, Hemavata from among the audience. At the end of the sermon, the Venerable Kondana and 180 millions devas and Brahmas attained the stage of Sotapanna, but not Satagiri as he was not attentive. Satagiri met his friend Hemavata later on at Rajagaha and they had a discussion about the Buddha. A merchant’s daughter Kali overheard their conversation and listened attentively as Satagiri was praising the Buddha’s virtues. She attained the stage of Sotapanna. The Buddha named her chief among those who achieved firm faith even by listening to another. The two devas proceeded with their followers to worship the Buddha who was by then in Uruvela forest. There Hemavata raised several questions to the Buddha. Upon hearing the Buddha’s answers, Hemavata, Satagiri, and their 1000 followers all became Sotapannas. Dependent Origination The Buddha says: “Whosoever sees Dependent Origination sees the Dhamma; and Whosoever sees the Dhamma sees the Dependent Origination.” He also adds that Dependent Origination is a tool in discovering the Path to Liberation, and that things are neither causeless nor due to one single cause, but are multiple-caused. Modern science gas confirmed this 2500 years later. If a person understands the Law of Dependent Origination, he or she cannot believe in the so-called cursing god anymore because that god must have been created by someone before him. The Buddhists don’t believe in a first cause or an almighty god. According to Buddhism, all compounded things come into being, presently exists and cease, dependent on conditions and causes. When Sariputta was an ascetic, he asked Arahant Thera Assaji who was one of the only five disciples of the Buddha at that moment, two questions: What is your teacher’s doctrine? What does he proclaim? Assaji’s answer was: “Whatsoever things proceed from a cause, The Tathagata has explained the cause thereof, Their cessation too He has explained This is the doctrine of the Supreme Sage.” Buddhists never believe the world was created by some supernatural being. They believe all things are interdependent, arising because of conditions, since the beginning-less time. The beginning of something is inconceivable. The almighty god idea suppresses human liberty to investigate, analyse, scrutinize, to see what is beyond the naked eyes, and therefore retards insight and hurts human dignity. To look for a first cause is akin to looking for the smallest number. Can you tell me which is the smallest number? Buddhism & the Environment The Buddha clearly states that sentient existence is dependent upon harmonies and co-existence with non-sentient life forms. For this reason the monks are prohibited from digging the ground or chopping down trees and other plants. What about the lay-Buddhists, isn’t it objectionable to strip the forests of their trees? Where should those creatures in the forest migrate to? They are just like you and me, having feeling, can suffer pain and fear death. Nature’s impact on human health has been proven. Neighbourhoods with more trees have fewer incidences of violence. Have you ever been to a forest as exotic as those tropical ones we have, where you see flying squirrels, monkeys, and weasels? Animals and plants can seep into a person’s consciousness. People can become deeply attached to trees and people living in housing with no greenery outside are more fatigue and aggressive. Is planet earth the only place for the humans and animals? There are about 1 000 000 planetary systems in the Milky Way alone, in which life may exist. What about the areas beyond? Can you find the end of space? Then what is it after the end has been reached? Experiences accumulated during those countless lives It has been estimated that during an average lifetime of seventy years, our brain accumulates about 280 trillion bits of information, and this information is retrievable once a person becomes an Arahant or a Buddha. How to judge whether a teaching is from the Buddha? The Buddha told Venerable Upali eight criteria upon which to judge whether a teaching should be the Buddha’s or not. The first one was that if there was a monk claiming that he had heard from the Buddha that this was the norm, the discipline, the Buddha’s teaching, they should not immediately support or contradict it but should take note of his words carefully and then check up on it in the Suttas, in the Norm and Discipline. If it did not agree with either, let it be abandoned since it was proof that it was not the Buddha’s teaching and that the monk had remembered it wrong. If on the other hand, it agreed with the Norm and the Discipline, then let it be known that it was the Buddha’s teaching and that the monk had remembered it right. Sharing of Merits with All Beings This practice was started because King Sakka, after hearing what the Buddha had explained “why the gift of Dhamma surpasses all gifts”, saluted the Buddha and asked that the merits of the sermon be bestowed upon all the devas present. From then on, the Buddha instructed the monks to bestow the merits upon all beings whenever the Dhamma is taught. When dana or any good deed has been done, one should share the merits acquired with all beings. This sharing of merits with others is a form of loving-kindness and compassison and it actually strengthens the potentiality of the merits. All beings present, either living persons, or departed relatives, petas and devas, who are aware of the good deeds and rejoice therein, will also benefit. Since they rejoice in the meritorious action, they acquire wholesome Kamma which bring them future happiness. Obviously sharing of merits benefit both parties, the donor as well as the recipients who rejoice in the act. Sharing of merits can be done mentally or verbally so that those beings present are aware of one’s intentions and receive the merits whole-heartedly. Transference of Merits to the Departed Relatives There are four classes of Petas, and only those from Paradattupa-jivi can remember their living relatives and see what they are doing. Only this class of Petas can receive and share in the merits when offerings are made on their behalf. If your parents, or relatives are reborn as heavenly beings, animals, or humans, they will not need your offerings at all because foods and other commodities are already available in those places. However, your merits of offering is still not wasted, because it will be returned to you. All classes of Petas do not have fixed life span. Their life span varies according to their individual kamma. The ones with plenty good kamma may remain as Petas for only a few days, and those with very evil kamma can remain for an aeon or even longer. During this transference, when the dana is performed, it is primarily for the benefit of the departed relatives and the benefit of the donors is of secondary importance. During this transference it is absolutely essential that the departed relatives should appreciate and rejoice at the dana in order to get immediate benefits. When they rejoice and have sufficient virtue in them, their reserves of good kamma will ripen, those offerings immediately changed into celestial clothes, ornaments, abodes etc instantly. So it is really the ripening of their own wholesome kamma that they can automatically become heavenly beings. Samsara is so long it is impossible for the peta-world to be devoid of our relatives. Moreover, the donor will benefit by his offering of dana and thus strengthening the merit he has already accumulated. Since these departed relatives are reborn as petas, they cannot wait for future benefits because they are obviously in a state of incessant suffering, with pain, lack of food and clothing. The Buddha confirmed that it was because of envy and jealousy that people were reborn as petas. The transference of merits to the departed relatives was expounded by the Buddha because King Bimbissara’s relatives who were reborn as petas, had waited at his palace expecting him to share with them the merits of his offering to the Buddha. King Bimbissara didn’t do it because he did not know about this matter. These petas surrounded his palce that night and made a dreadful noise. The following morning, after consulted the Buddha about the incident, he prepared a great dana on their behalf. When these petas received their drinking water, food, clothing, and seats, their ghostly forms immediately disappeared and they instantly gained the forms of celestial beings, with celestial mansions and vehicles for their use. Three conditions must be fulfilled for their transference of merits to the departed to be affective. The donor must make the offering expressly for the departed one’s sake, saying: “Be this a gift to my departed relative SO & SO. May he/she be happy”. The departed relatives who is now a peta must actually appreciate and rejoice at the offering performed for him/her sake. He or she must possess wholesome joy at that moment. The recipient of the offering must be virtuous, i.e. he or she must be qualified to receive the merits. There were cases of petas who were not able to receive because they were not ready to attain the heavenly abodes. The Taoist Method of Helping the Departed Assuming their departed one has been reborn in the Paradattupa-Jivi, (those reborn as animals or are in Hells cannot receive the merits) the Petas from this class can receive and share in the merits when offerings are made for them, even though they do not actually consume these food and drink. Since they are able to remember their living relatives, they rejoice when they see those offerings. This joy of seeing creates good Kamma in them, and as they are rejoicing, they suddenly turn into celestial beings and are provided with deva clothes, food and drinks, heavenly mansions, etc. Not all of them can reach the heavenly realms. It depends on how much merits they have accumulated in the past. So, don’t denigrate people who light candles, incense, and burn papers etc. because their good intention can actually lead the departed ones to heaven, if those departed ones are qualified, i.e. if their existing good Kamma is very close to the next level. Likewise, we see people from other religions putting flowers and candles on the grave of the departed or pour water on it. Surely those departed ones do not need our flowers and candles, or need to drink our water? The burning of paper houses, cars, etc. are useless and these things only create a sense of attachment and greed in the Petas and will only lead them to more suffering. When other religious followers place flowers and drinking water on the grave of their loved ones, do they believe the departed ones will take the flowers to heaven? Do they believe the holy spirits actually drink the water? Then why is the water level remaining at the same level? Manduka Deva (The Frog Deity) Once the Buddha was teaching Dhamma at the city of Campa, on the banks of Gaggara Lake, a frog listened to the discourse and was captivated by the soothing voice. He developed wholesome consciousness. A farmer nearby accidently poked him with a stick killing him. At that moment he was dying with a peaceful heart and was reborn immediately in the Heaven of the 33 - Tavatimsa Heaven. Recalling his good Kammic fruit, he appeared before the Buddha to show his gratitude. The Buddha taught the Dhamma to the Deva and he attained stream-winning. Parrot became a Deva The Buddha was residing at the temple of Jatavana. During a storm, a parrot was blown into the temple of the Bhikkumins, wet and wounded. The chief nun discovered it and took care of it until it was healed. That parrot remained in the nunnery and the nuns taught it to repeat Four Foundation of Mindfulness. Every day that parrot was flying about saying: “Body feelings, mind, mind objects….” One day it was caught by a hawk which killed him. At the moment of his death, the parrot was repeating: “Body feelings, mind, mind objects….” By the power of this wholesome mind he was immediately reborn in heaven. Who are the asuras? Asuras, also known as the jealous gods, or titans, are the fighting spirits since they are constantly looking for ways to attack heavens. These beings harbor excessive anger, pride, and lust for sex and conquests, and are always using others for whatever power, pleasures, or satisfaction others may provide. Don’t we have exploitative people on the human realm? The black magicians are the people who get in touch with these demons to exploit other human beings. But the price they pay for these titans is not cheap. Is the price requested by the gangsters cheap? The Buddha did not teach any Mantra. Mantras were believed to have originated from the Asuras. Buddhists are advised not to use any Mantra. One example of asura was Mara who the Buddha subdued by means of generosity and other virtues. The Buddha also subdued Alavaka by His patience and self-control. The next example was haughty Saccaka who the Buddha subdued by lighting the lamp of wisdom. A powerful serpent Nandopananda was also subdued by the Buddha’s psychic powers. Chances to be reborn in the Human Realm (Refer to The Bala Pandita Sutta) There was the parable of a blind turtle swimming in the ocean, coming out from the ocean depths once in every hundred years, to put his head through the hole of a yoke. The Buddha asked the monks: “What do you think, bhikshus? Would that blind turtle put his neck through the yoke with a single hole in it?” “Even if it could, Bhante, it would only happen after a very long time.” “Even then, bhikshus, it is more likely that the blind turtle would put his neck through the single-hole yoke than would the fool, once fallen into a lower world (animals, petas, the hells) regain the human state, I say! Why is that? Because in the lower worlds, there is no dhamma-faring, no doing of what is wholesome, no performance of merits. There they eat and torment each other, preying on the weak, living a life of immorality and demerit. They are not able to differentiate between virtuous and vicious, good and bad, moral and immoral, meritorious and demeritorious.” For the skeptic who will ask why the world population in increasing every day, we need to tell them that according to Buddhism, this earth is not the only planet human beings are found. There are countless other galaxies where human beings exist. Moreover, beings from the 31 planes of existence are also reborn in the human realm every day. When their amassed kamma expires in those realms. It is easy to be reborn as human beings, or even heavenly beings, if we live morally virtuous lives. The blind turtle story refers to those who are reborn in the animal realm or the hells, because in those places there is no practice of Dhamma, or making of good merits. It is estimated that about 25% of the people in this world would be reborn as human beings or to the higher realms. The Monk Vakkali This monk Vakkali was so fascinated by the Buddha’s appearance that he starred at the Buddha all the time. He told the Buddha: “Venerable Sir, when I looked at your face, I am filled with happiness”. When he was corrected by the Buddha, he became so upset that he was going to commit suicide by jumping off a cliff. The Buddha stopped him and taught him that it was difficult to be born as a human being, that it was very rare for a human being to have the chance to listen to the Dhamma. The Buddha added that His body was just material, which would rot and stink after His death. The Buddha further added that the Dhamma was present in all people. Katrina The rainy season in India is from 15th day of the Sixth Lunar Month to the 15th day of the Ninth Lunar Month every year. During this period, in order not to tread on the living things on the soft ground, the Buddha recommended that the monks spend these three months indoors practicing the meditation. After the three month practice, the monks would report on their achievement. The laity would present the monks with ropes and so on to celebrate the occasion called Katrina. This practice had been passed down until today and is done by the Theravada monks. Katrina rope also symbolizes the successful culmination of the rainy retreat. It is believed that the merit obtained by offering during the Katrina cannot be nullified by anything until one achieves the final goal of Nibbana, and that the effects of all minor bad kamma one committed could also be reduced. The other benefits are: blessed with long life, happiness, good health, good complexion, physical strength, peace and wisdom in this life and all future lives, until one attains Nibbana. The devotion of the laity and the spiritual purity of the monks during the retreat offer the maximum benefit when one offers service or material things to the monks and the Sangha. The retreat is also for the monks to get together and invite each other to point out their faults and lapses. It is a friendly and constructive criticism. Each monk has equal right regardless of hierarchy to point out lapses and errors in judgement and conduct of others for the sake of the whole Sangha. This is the earliest example of development and evolution of democratic norms and ideals in human society. Vulture Peak (Gijjkhakuta) in Rajgir On top of this hill are two natural caves, one used by the Buddha and the other by Ananda. This hill is made up of granite rock and looked like a vulture standing with wings folded. At the top, low retaining walls have been constructed for safety reason. Pilgrims carry out puja and circumambulate, reciting virtues of the Buddha. At the bottom of this hill are smaller caves believed to have been used by Sariputtra and Moggalana. One day as the Buddha was walking up the slopes of Vulture Peak, Devadatta threw a rock from the summit at him. The rock missed the Buddha but a splinter from this rock wounded the Buddha’s foot. Bodhi Tree at the Entrance to Jetavana (also named Ananda Bodhi Tree) That Bodhi tree was requested by Anathapindika so that the laity would have an object to worship when the Buddha was away from Savatthi to propagate the Dhamma after each Vassa. When Ananda conveyed this request to the Buddha, He suggested that a shoot of the Bodhi tree from Bodhgaya be planted. Moggalana who was foremost in psychic power was assigned the task of obtaining the sapling. The young shoot was ceremoniously planted at the gate of Jetavana by Anathapindika. The Buddha also spent one night meditating under this tree. This tree still exists today and it is believed to be the descendant from the original sapling. In 1199 CE, Muhammad Bakhtiyar, a Turkish Muslim marauder, after conquering India, killing all the monks he could find in The International University, and burning down all buildings there, was on his way to invade Tibet when bad weather condition forced him to retreat. He and his army of 20000 soldiers perished while trying to cross a river, because of sudden flood. In Asia, especially at the mountainous regions, river water level may be very low. But during the monsoon season, if you happen to be caught during a thunder storm and torrential rain, within an hour the water level can rise many meters. While he was in India, he plundered and kill monks at Nalanda International University in 1198 (AD). A Persian historian recorded this incident from an eye-witness in 1243 CE They took many months to destroy the university because the books needed time to burn. That was the largest collection of books even by our standard today. As the impending raid was confirmed, all the students left except one who stayed back to assist the old monk. He carried his master to a safe hiding place. That Tibetan student completed his studies and with the consent of his teacher, returned to Tibet. The fully armed soldiers arrived and were ready for an assault, but found that place empty. They carried on hunting for monks and nuns in or around the city. All the monks captured were either burned alive or beheaded. The nuns were either raped and killed or taken as sex slaves. The few monks who escaped the massacre fled with their Buddhist scriptures to secluded monasteries far away or traveled by ship to Burma. They also went to Chittagong, and the south eastern corner of Bangladesh. Some trekked north across the Himalayas to Nepal and Tibet. For some time, a few monks were still hiding near the ruined Nalanda. A Tibetan named Dharmaswamin confirmed that in 1235 CE, an old monk Rahula Sribhadra was teaching Sanskrit grammar to seventy students. A lay disciple, Jayadeva supported him and his students. While the Tibetan pilgrim was there, the Turkish soldiers returned for another raid to hunt down and kill any monk who dared to remain. These soldiers also ransacked the ruins hoping to find buried treasures. With the collapse of Buddhism in India, Buddhist shrines and monuments were either plundered, destroyed or left to ruin. The Buddhist Temples were converted to Hindu Temples. The extermination of Buddhist monks was a fatal blow to the Sangha in India as the laity was forced to convert to Islam or Hinduism. Hinduism and Jainism later were subjected to the same persecution but their priests were not so easily recognized to be targeted for killing. In the Bhruidatta Jataka, the Buddha questions the supposed divine justice of the creator as follows: “He who has eyes can see the sickening sight, why does not Brahma set the creatures right? If his wide power no limit can restrain: Why is his hand so rarely spread to bless? Why are his creatures all condemned to pain? Why does he not to all give happiness? Why do fraud, lies, and ignorance prevail? Why triumphs falsehood: truth and justice fail? I count you Brahma one the unjust who made a world in which to shelter wrong.” The End of this Book