Dear  Kevin,

It is very difficult to sufficiently translate Pali language into English
such as Mana, Citta, Jivita and  Vinnana.  Mana and Citta mean mind.
Jivita is life but it is divided into two: Rupa Jivita, form life and Nama
Jivita mental life. Vinnana is consciousness.  Buddhists consider germs and
insects have  lives. But forests, trees, caves, mountains, water, rivers
and fire don't have lives. However they have only form lives due to
natural energy, like a lizard's tail which is broken , the tail jumps about
(Rupajivita).

In Buddhism we have to understand about the birth whether there are
humans, Devas, spirits, ghosts germs, insects or animals. In Buddhist
texts there are four modes of birth:

Andaja-Egg born, e.g. birds and reptiles.
Jalabuja, Worm born, e.g. humans and animals.
Samsedaja, moisture born, e.g. bacteria and some insects.
Opapatika, spontaneous birth, e.g. gods, ghosts and spirits that beyond
the understanding of ordinary people. ( Majjhima Nikaya-Mulapannasa,
Sihanadasutta)

If doctors and mothers already know that the foetus is about one month old
and it will be born a baby, abortion should not  be done. Buddhists don't
care about the ages of mothers whether they are old or young. If they perform
abortion both doctors and mothers break  the First Precept. However if they
don't know that there is a foetus and  the  Doctors give some
medicines for preventing pregnancy or for treating the disease,  they  do
nothing wrong. Ther are different rules for killing animals, germs and insects
depending on the circumstances. If they will harm our lives, we have to protect
ourselves and it is not a major wrong doing. In Digha Nikaya discourse, it is
described that the bad effect depends on different body-size of  animals, like
elephants and ants. If we kill  an elephant,  the results is worse. If the
body-size is similar, it will depend on their individual status whether they are
high or low, noble or ignoble. But we should not kill any animal. In the same
way we should not kill human beings whether inside or outside the womb , high
moral or low moral, noble or not noble since the Buddha has taught us
compassion. For a good mother, there is no need to do abortion.

Metta,

Ven. Milinda
************


On Thu, 7 Feb 2002 21:06:02 -0800 (PST) Kevin Choong <kckksa@...>
writes:
> Dear Venerable Monks,
>
> I read that the germ is not considered a life as there
> isn't conciousness.  What about a foetus about a month
> old?  Can abortion be done if the mother is over 40
> years of age and the doctor said that there are likely
> chances of the baby born with defects or with down
> syndrome?
>
> Also, I read somewhere that if the woman is very
> well-behaved all throughout, she tends to attract the
> birth of a good person, or even attract a deva
> undergoing the next rebirth.  Can she still conceive
> even she has passed the age of 40, even though she's
> well aware of the consequences based on the doctor's
> statements?
>
> Thank you.
>
> Kevin
>

[Non-text portions of this message have been removed]

Dear Venerable Monks,

I read that the germ is not considered a life as there
isn't conciousness.  What about a foetus about a month
old?  Can abortion be done if the mother is over 40
years of age and the doctor said that there are likely
chances of the baby born with defects or with down
syndrome?

Also, I read somewhere that if the woman is very
well-behaved all throughout, she tends to attract the
birth of a good person, or even attract a deva
undergoing the next rebirth.  Can she still conceive
even she has passed the age of 40, even though she's
well aware of the consequences based on the doctor's
statements?

Thank you.

Kevin

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Dear  Benoit,

It is alright if one practises Dana, Sila and Bhavana. But he or she should
not wish to reborn in Devaloka as it is very difficult to practise
Dana, Sila and Bhavana there. The devas enjoy heavenly pleasure
and forget to do the good things. But even though one does not
wish to be born in the deva world, he or she will automatically
reach there due to good effect of Dana, Sila and Bhavana.

The Buddha persuaded people to stay away from worldly pleasures or sensual
enjoyments as in the deva world where there is so much to enjoy. The Buddha knew
whom to teach, at the right moment, with the most suitable dhamma discourse. For
example, Prince Nanda was about to marry, but the Buddha created a situation
when the prince had to bring his alms-bowl to the Monastery. The prince became a
monk and later attained arahatship after receiving the Buddha's Teaching.

To attain the path and fruit of stream-entry is dependent on a person's mature
knowledge and perfection in the past and present existences. He or she will
lose nothing for their Dana, Sila and Bhavana activities in the past or in this
life. Doing good or bad thing in one's life is like collecting tiny drops of
rain water over a long period of time. Oneday you will enjoy the benefits of
good actions.

The Buddha  also taught of  five rare opportunity or situation:
  - To be born as a human being is very difficult,
  - To have faith in the triple Gem is very difficult,
  - To become a monk is very difficult,
  - To meet the the Buddha  is very difficult,
  - To be able to listen to and understand the teaching of the Buddha is very
difficult.

As we are already born as human beings, we should not miss the opportunity to
progress. There is nothing better than this human existence.

With Metta,

Ven. Milinda
************

On Mon, 4 Feb 2002 18:41:30 -0800 (PST) Benoit Santerre
<benoit_santerre@...> writes:
> Dear Venerable Sayadaws,
> My question is: If one practices Dana, Sila, and
> Bhavana in this life, but does not attain the Path and
> Fruit of stream-entry before dying, but is reborn in a
> deva world, is he/she lost because in the heavens it
> is hard to practice Dhamma? If so, is it better for a
> practitioner to be reborn as a human according to
> Theravada?
> Thank you and highest veneration to the Three Jewels.
> Benoit
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Dear Venerable Sayadaws,
My question is: If one practices Dana, Sila, and
Bhavana in this life, but does not attain the Path and
Fruit of stream-entry before dying, but is reborn in a
deva world, is he/she lost because in the heavens it
is hard to practice Dhamma? If so, is it better for a
practitioner to be reborn as a human according to
Theravada?
Thank you and highest veneration to the Three Jewels.
Benoit




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Dear   Al C.

<<( Dear Venerable Sayadaws; My first question is: As it applies to Buddhism,
what is omniscience?
If I had a time machine and went back to talk to the Buddha and asked
him what is the gravitational constant, Planck length or Avogadro's
number, would the Buddha be able to answer?)>>

*The answer of your first question is that omniscience means to
understand and know everything where it is good or bad for human beings
and for heavenly beings. The Buddha knows the suffering, the cause of
suffering, the cessation of suffering and the path leads to the cessation
of suffering which are very different teachings from other religion that
we also called the Four  Noble Truths. These four noble truths are
discovered by the Buddha himself. The Buddha has taught us everything
through His experience.
Once king Milinda asked Venerable Nagasena whether the Buddha was omniscient?
Venerable Nagasena said Yes, the Blessed One was omniscient but His
omniscient knowledge was dependent on adverting his mind and he knew
whatever it pleased him to know.

I am sure if you met the Buddha at that time, you could ask him anything
regarding the gravitational constant and other phenomena which you have
doubt. He could answer all. You may know during his time  there were many
ascetics, religious leaders, monks, kings, ministers, merchants, house
holders and even gods  asking him countless questions. He not only taught
about human world but also explained about heaven beings and hell beings.

  <<(My second question is: Is Pari-Nibbanna complete annhilation?  If not,
then what is it.)>>

*The word Nibbana cannot be regarded as nothingness or annihilation.
It can mean blowing out  as of a candle-flame being snuffed out. Once the
sage Upasiva asked about the condition of one who attained Nibbana( Nirvana)
Does he not exist who's reached the goal ? (Annihilation)
Or does he dwell forever free from ill ? ( Eternalism)

The Lord Buddha replied :
Of him who's reached the goal no measure's found,
there is not that by which he could be named,
when Dhammas all for him have been destroyed,
destroyed are all the ways of telling too.

<<(My third question is: Similarly, what is Nibbanna?)>>

*Nibbana is two words: Ni+bana (or Ni+ Vana); Ni means nothing or negative
  and Vana means  attachment. The whole word Nibbana means no attachment.
Attachment can produce anger, delusion for the root of  unwholesomeness. Due
to attachment we still suffer. We have to reduce  attachment as  much as
possible.
  We have no words to describe Nibbana  as  Nibbana is not the past,
future and present or place.  As the space is not born, it does not age,
does not decay. How can we describe 'Peace' without giving an example? In
the same way Nibbana is peaceful, joyful, happy, cool, excellent, calm,
serene, blissful, emancipation, passionless  and  pure. We cannot go to
Nibbana by car, by train or by plane but we can attain Nibbana by  our
generosity, morality and meditation.(If you want to read more about Nibbana, you
can visit http://www.nibbana.com )

<<( My fourth question is: How long can it take for an average person to
achieve First Insight?  How does one achieve this?)>>

* It depends on a person's mature knowledge and perfection  to achieve
First Insight and there are different ways to achieve it.
  But your question seems to ask about First  state of deep meditative
concentration ( Pathama Jhana) or stream-entry ( Sotapatti) since we
don't have First Insight. Whoever wants to achieve it, he or she must
understand the eight fold path:
Right Understanding, Right Thinking, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness and Right Concentration. Then
take Mindfulness meditation.

with Metta

Ven. Milinda





[Non-text portions of this message have been removed]

Dear Venerable Sayadaws,

I am relatively new to Buddhism, and I really feel from the books I
have read and from Buddhist writing or scripture, that Buddhism seems
to connect with me in a way.  I talk to my Buddhist friend and go
about once a week to the monastery and meditate with Theravedan Monks
from Burma.  So I appreciate any response.

My first question is: As it applies to Buddhism, what is omniscience?
  If I had a time machine and went back to talk to the Buddha and asked
him what is the gravitational constant, Planck length or Avogadro's
number, would the Buddha be able to answer?

My second question is: Is Pari-Nibbanna complete annhilation?  If not,
then what is it.

My third question is: Similarly, what is Nibbanna?

My fourth question is: How long can it take for an average person to
achieve First Insight?  How does one achieve this?

I appreciate any response, either posted or by email.

with Metta

Al C.

In message <012701c1923a$b190cd60$1556bad2@user> SanghaOnline@yahoogroups.com
writes:
> Dear Venerable Sirs,
>
>  This is my first mail to the group since I joined long time ago. I
> am from Malaysia.
> As I was reading Gombrich's How Buddhism Began, I encounter this
contradiction. But I am sure that Buddha's teachings are not really
contradictory (blind faith?). So, maybe Venerable Sirs could clear my doubt.
> The Buddha talk about Right View (samma ditthi).
> However, in Sutta Nipata verse 787, 800, 882, the Buddha said or
> (more impersonally) the true sage, has no views.
> How do you explain this contradiction?
>
> Thanks,
> Wynn
--------
Dear Wynn,

Perhaps, I am the one who has to give an answer to your question, simply
because Richard F. Gombrich, a professor of Sanskrit at Oxford University is
currently my supervisor.

Without venturing to read his mind, let me give my own answer to your question.
Having the right view necessarily means seeing things in within the framework
of the four noble truths: things have cause to appear and also to disappear;
things are by nature unsatisfactory if we intend to extract happiness from
them (it is thus dukkha); no permanent entity such as self to endure that
dukkha but dukkha itself is a process, which is impermanent; in brief, things
operate accordding to their own natures, not as we wish them to be; their nature
is the three characteristics of life (anicca, dukkha and anatta)

This is the right view, and with this right view as our second nature, we are
not going to form opinion on things and live through them as if they are the
essence of our very being. (People who believe "I think therefore I am" is
living through opinions, perhaps which is his or others. When you see water
you do not need to think about it nor speculate about it. If you can taste
sugar, no need to speculate about its taste. Just like that we will be able to
live without having opinions as the centre of our thoughts and indeed of our
life.

It matters no more if people say the world started from a big bang or was
created by a creator for both of the propositions are opinions. Our priority
will be putting off the elements that keep disturbing our mind. So only then
the end of dukkha becomes our urgent task for we are prepared to waste no more
time on trivial debate of opinions. So not forming opinion and not having
opinion. This is what it means "not having a view", which is in the sense of
having opinion.

With Metta,

Ven. Dhammasami
Oxford, UK

Dear Venerable Sirs,

  This is my first mail to the group since I joined long time ago. I
am from Malaysia.

As I was reading Gombrich's How Buddhism Began, I encounter this contradiction.
But I am sure that Buddha's teachings are not really contradictory (blind
faith?). So, maybe Venerable Sirs could clear my doubt.

The Buddha talk about Right View (samma ditthi).

However, in Sutta Nipata verse 787, 800, 882, the Buddha said or
(more impersonally) the true sage, has no views.

How do you explain this contradiction?

Thanks,
Wynn



[Non-text portions of this message have been removed]

Dear Mark,

First, I would  like to know what kinds of books you read? I would like to
suggest that you read books written by reputable authors who are also meditation
teachers. The Buddha taught us 40 types of meditation Techniques and there are
many teachers teaching in different ways. But the two most useful types of
meditations are mindfulness Meditation on Breathing and
loving-kindness Meditation( Anapana Sati and Metta Bhavana).

It is advisable for every-one to meditate according to those two methods for
fifteen minutes a day and then extend the duration to 45 munutes. Ven. S.
Dhammika mentioned in his book, 'Good Question and Good Answer',  that most
problems are caused by 'Kangaroo' meditation. As people go from one teacher, one
technique, read one book, meditate for a while and jump to another teacher for
his meditation technique, follow his book,  practice his method and so on.
Eventually they are confused. Switching from one teacher to another or from one
technique to another is a common mistake. But if you have already understood the
Teachings of the Buddha, you can practice different methods from different
teachers.

The Path to Enlightenment is clearly taught by the Buddha but the
human beings are still in greed, hatred and delusion.

When we meditate, we usually think of useless things of either the past,
present or the future (Vitakka). That's why most meditation teachers
advise meditators to control the mind and to be aware of breathing-in
and breathing-out. Pay attention to mindfulness. Do not allow the mind go around
the world, thinking all the time.

When you get angry, you should meditate with Loving Kindness saying :
"May all beings be free from suffering"
"May all beings be free from anxiety"
"May all beings be happy"

You should not let your anger be your master but you yourself must be the
master of your anger. Anger is overcome by Loving kindness, Greed is ovecome
by the absence of greed and delusion is overcome by wisdom.

In Buddha's time, there were many Arahants (Saints) attaining to
Enlightenment by different meditation methods.

Metta,

Ven. Milinda
************

On Sat, 15 Dec 2001 17:20:26 +0000 "Mark Carter"
<cartermark46@...> writes:
> Dear Bhante,
>
> I was reading about a meditation whose method is:
> "During the day when you are performing any task, perform the task
> with the
> focal zone of your consciousness, and at the same time be aware of
> your
> in-breaths and out-breaths in the marginal zone of your
> consciousness. "
> Do you think that this is a good technique?
> What sort of meditation would you call it? Concentration?
> Mindfulness?
> Vipassana?
> Assuming that it is developed assiduously, can the performance of
> this one
> meditation alone "lead all the way to enlightenment"?
> Do you think that the method has any defects or deficiencies?
>
> Also, what are your views on thought control for things like anger?
> Some
> teachers seem to suggest that we should simply bear with the raw
> energy of
> the emotion, whilst others seem to advocate trying to cut off the
> flow of
> thoughts surrounding the anger. A few months ago I resolved to see
> if I
> could attenuate anger. Now, when I experience anger (well,
> admittedly I
> maybe not be 100% perfect), I try to remember my resolve not to be
> angry,
> and to adopt a more philosphical attitude towards the source of the
> anger. I
> find that this helps, as I prefer it when my anger is of shorter
> duration
> and less intense. Do you think that this sort of practice should be
>
> continued?
>
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Dear Bhante,

I was reading about a meditation whose method is:
"During the day when you are performing any task, perform the task with the
focal zone of your consciousness, and at the same time be aware of your
in-breaths and out-breaths in the marginal zone of your consciousness. "
Do you think that this is a good technique?
What sort of meditation would you call it? Concentration? Mindfulness?
Vipassana?
Assuming that it is developed assiduously, can the performance of this one
meditation alone "lead all the way to enlightenment"?
Do you think that the method has any defects or deficiencies?

Also, what are your views on thought control for things like anger? Some
teachers seem to suggest that we should simply bear with the raw energy of
the emotion, whilst others seem to advocate trying to cut off the flow of
thoughts surrounding the anger. A few months ago I resolved to see if I
could attenuate anger. Now, when I experience anger (well, admittedly I
maybe not be 100% perfect), I try to remember my resolve not to be angry,
and to adopt a more philosphical attitude towards the source of the anger. I
find that this helps, as I prefer it when my anger is of shorter duration
and less intense. Do you think that this sort of practice should be
continued?

_________________________________________________________________
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Dear  Michael,

Usually there are 108 beads on a traditional string. There are many ways to
make them become 108. But I will let you know only two ways.
I think you may be familiar with the Pali words: Namotassa Bhagavato Arahato
Samma Sambuddhassa. If you finish saying this for three times
with the beads, then you may continue with ' Hetupaccayo etc. for 24 times too.
Then Buddham,Dhammam and Sangham with Hetupaccayo etc. 24.
Second Buddham, Dhammam and Sangham with Hetupaccayo etc. 24.
Third Buddham, Dhammam and Sangham with Hetupaccayao etc. 24.

When we add Altogether you may see Namotassa 3 times, Buddham etc. 9
times, Hetupaccayo etc. 24 four times.
3+9=12 plus 24x4=96 become 108.

The other way is easy for you. You may use to hear the Nine Qualities of
the Buddha, Itipiso etc. With the nine qualities of the Buddha you can make
counting for 12 times and they become 108.

Some people may use 10 beads, 9 beads, 8 beads, 7 beads, 6 beads, 5
beads, 4 beads and 3 beads.

The 10 beads are for ten virtues: Dana, Sila etc.;  the 9 beads
are for the nine qualities of the Buddha; the 8 beads are for the Noble
Eight Fold Path; the 7 beads are for the seven duties of  a good person
or lucky seven, the 6 beads are for the six qualities of the Dhamma,
the 5 beads are for the gratitudes of  the Buddha, Dhamma,Sangha, father and
mother. The four beads are for the Four Noble Truths and the three beads are for
the Triple Gems, Buddha, Dhamma and Sangha.

The purpose of counting beads are to get concentration and peace in our
mind and we all the time remember the Buddha, His teachings and His
followers who save the people in the world   to stay in a harmony
society.

Today you may see people of all religious faiths use the rosary to get
their inner peace.

I believe in Rosary Beads myself and when I meet any difficulties, I count my
beads and all problems are overcome.

Regards,
Ven. Milinda
************

On Sun, 09 Dec 2001 15:04:44 -0000 "rotmaler" <rotmaler@...>
writes:
>     Venerable Sirs,
>   I was just wondering how many beads there are on a traditional
> string of prayer beads? Is there a standard number? Also, What
> is a traditional recitation made with each bead? Thank you so
> very much for your time.
>                        Sincerely,
                        Michael C
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Venerable Sirs,
   I was just wondering how many beads there are on a traditional
string of prayer beads? Is there a standard number? Also, What
is a traditional recitation made with each bead? Thank you so
very much for your time.
                        Sincerely,
                     Michael C

Dear David,

It is already well said by Ven. Milinda as to the position of the scriptures
to your question. I only would like to add that in being conscious of the
past misdeeds, there are two dimensions to it: moral and psychological.

The Moral aspect involves the natural law of cause and effect on what is judged
as good and bad, depending on, according to Buddhism, our own volition and if
our action produces suffering. The concept of "misdeeds" is indeed basically
a moral one.

With delusion or ignorance which is the root of all misdeeds getting rooted
out only at the highest stage of enlightened mind, we are prone to making
misjudgement, and indeed misdeeds. We are likely more often than not to give
in to reactions. It is easier to get angry than to forgive, to get attached to
something than to let go.

As such, we are in the circle of repeating "misdeeds". The dhamma, to my
understanding, is exactly to help us deal with this very problem. So, the
principles of the dhamma spell out what is good and what is bad, so that we
can avoid the evil actions and accummulate the good ones. This is how misdeeds
are dealt with morally (sila) in the Noble Eightfold Path.

And then, what do you do if the past misdeeds keep propping in your mind
troubling you on the basis of your very moral stand? This is where we deal with
the question psychologically (bhavana). Through mindfulness, we recognise any
regret, fear or anxiety connected to our past deeds, moral or immoral. It is
important to just pay bare attention to these emotional reactions without
making any effort to intellectualise them, to think about them or to dwell on
them in any way. Follow the way we observe thoughts in mindfulness meditation.
This is the way those with past misdeeds followed and became arahants.

In remembering our past misdeeds, there are two issues at stake: memory and
emotional reaction(s) to that memory. We cannot and should not erase memory.
(I am aware of modern psychiatric treament that erases a person memory!) In fact
we need to train our mind to hold our memory as long far back to the past as
possible. But this is impossible if we keep reacting emotionally to our memory
whenever we remeber something. Say for instance, if you are angry it is likely
that your memory will bring you back only negative events of the past, not
the positive one, thus the memory itself becomes biased, selective and does not
help you to see the big picture despite presenting you with data.

So to tackle our negative emotions is rather essential. These negative emotions
are defilements in themselves. They make our memory appear huanting.

Once these negative emotions are weakened, one can start learning real lessons
from past misdeeds, without fearing them any more. This process of weakening
negative emotions is at some stage painful. But with mindfulness it is easier
to go through. The less emotional reactions the more objective our memory
becomes.

So to summarise it, first, do mindfulness meditation regularly to detect any
regret, fear, worry and anxiety that may associate with pastdeeds, wholesome
or otherwise. If you do not dwell on them, those emotions do not last long. They
come and go. It will go on like this for sometimes.

With the emotional reactions ceases, even if temporarily, you will start living
real life without carrying much a burden of the past. Howver, your memory of
the past may get better as a result. This is strange because you are going to
live a happy life remembering all the past deeds! But this is what one may
experience even in a few meditation retreats, and of course mostly to a lesser
extent.

The Buddha described His enlightenment in three aspects: totally eradicating
all negative emotions (asavakkhaya-nyana), then long and objective memory
(pubbenivasa-nussati), the last one is divine eyes that see people passing
away and being born (dibba-cakkhu).

In fact the order of these three according to the scriptures is different. I
understand that through deep concentration memory is extended to the past,
long and objective; the emotions do not cause them any wavering any more. (There
are many stages of samadhi, concentrations.) So a super memory of the past
(including many past lives) comes first, and "seeing" people performing and
reaping their kamma (divine eyes) arises. Getting rid of defilements, the
negative emotions then seals off the process.

I think some of the arhants may start from the asavakkhaya but are limited in
the other two, when compared with others including the fully enlightened one.

With Metta,

Ven.Dhammasami

Dear David,

It is possible to do good since you understand the Dhamma. In the Mangala
Sutta, discourse on blessing, it mentions  not to associate with the
fools, to associate with the wise and honour those worthy of honour. These
are for the people to follow to do good.

In Digha Nikaya Samannapala, you may read about the king Ajatasattu who
killed his father, king Bimbisara during the Buddha's time. Due to his
bad associate, he killed his father, he could not sleep days and
nights until he went to the the Buddha and listened to His teachings.
When he understood the teachings of the Buddha, he got rid of suffering.
Though he has to be in Hell for about sixty thousand years,  he will eventually
become a Paccekabuddha by the name of Vijitavi and will attain
Parinibbana.

There is an another example of Angulimala who cut 999 thumbs from many
people and he tried to get the last person to make up 1000 fingers. But
he couldn't catch anyone. Due to his past deeds, he could not get peace
of mind if he didn't meet the Buddha. Angilimala had done much evil
because he did not have good friends but later on he listened to the
teachings of the Buddha and found the good freinds and got their help and
advice, he became an Arahat and attained Parinibbana.

To do good means to do charity, keep morality and promote your own
peace - meditation.

Metta,

Ven. Milinda

On Tue, 04 Dec 2001 03:06:09 -0000 duneman70@... writes:
> To the Venerable Monks,
>         The dhamma says "he is without blame though once he may have
>
> murdered his mother and his father,two kings, a kingdom, and all its
>
> subjects." before I found the Buddhas path I was definatly on the
> wrong one. I was mean to people and I did other shamefull things. I
> now
> strive to make up for all my past misdeeds. What I am wondering is,
>
> is it possible to make it good? Can you go to far the wrong way?
>
>
>                 David T
>
>
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To the Venerable Monks,
         The dhamma says "he is without blame though once he may have
murdered his mother and his father,two kings, a kingdom, and all its
subjects." before I found the Buddhas path I was definatly on the
wrong one. I was mean to people and I did other shamefull things. I now
strive to make up for all my past misdeeds. What I am wondering is,
is it possible to make it good? Can you go to far the wrong way?


                 David T

Dear Mark,

The Buddhist literatures are vast and also disconnected when you read only
a certain Suttas, discourses. It is therefore justifiable for many people to
conclude that sotapanna seems those days a lot easy; it almost required no
efforts.

Just look at the top disciples, the first five disciples (panca-vaggiya) and
the two chief disciples. The first five practised with the Buddha for six years
before he became a buddha. And they had intensive training for five days soon
after the ascetic Gotama became enlightened. It is not a one sitting business at
all.

The two chief disciples, Sariputta and Moggallana, were very bright and had
been in search of enlightenment long before they encountered the Buddha.
Venerable Moggallana took one week whereas Venerable Sariputta took two weeks to
get the job done.

Venerable Ananda, the bearer of intellectual wing of monastic establishment,
took about three decades. No one doubts his genuine efforts and high
intelligence. He almost gave it up at one point.

Then we should see the way the suttas report. They are meant to report the
substance of the talk that took place between the Buddha and his listerners,
not to give full picture of the listeners themselves.

Another point we should take into consideration is that there are various types
of people: the brightest who would find it easier than others, the normal who
would need regular practice and the slow one who needs special attention of
a special teacher. Some would not make it at all this life, but whatever they
do would still advance them towards enlightenment, perhaps in a manner that
you find in many who achieve sotapanna without much difficulty.

According to suttas on sotapanna's conditions in the Samyutta nikaya, a person
may have got other factors, but still needs to hear others speak about the
truth, and needs a noble associate. These two are most mentioned in the reports
of the suttas you come across. These two are not the only factors but that
you acquired only when with other people. Sotapanna in this point of view is
a social person who realises the truth at least with the help of a person.
Venerable Sariputta realised sotapanna with the help of Venerable Assaji who was
on his way on alms-rounds.

At least the suttas portrait that widsom comes as a sudden but there is a
process through which it gains its favaoruble conditions.

With metta,

Venerable Dhammasami

To the Venerable Monks,

Buddhist texts seem to relate many stories of people achieving
Sotapanna on merely hearing short discourses from the Buddha.
Some have even attained Sotapanna by listening to recitations of
these discourses from others.

This kind-of gives the impression that gaining Sotapanna is as
easy as falling of a log; yet doesn't seem to accord with the
seemingly futile struggle for spiritual advancement that I think
most of us experience.

Would you care to comment on this statement?


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Dear Kevin,

first in order to understand Citta, you may try to note down the following:
1. thoughts 2. emotions 3. feelings.

We have many thoughts, emotions and feelings. Both anger and love can be
emotion. When anger comes to our mind, the mind changes. Now, you can find
citta( the mind) in anger.

When you are ahppy, there is happiness present in your mind. Again, in the
context of happiness, you can discover citta, the consciousness or mind.

Hope to hear from you.

With Metta,

Ven.Dhammasami

Dear Andrian,

As far as meditative Awareness is concerned, when you are studying, the
sentences you are focussing on are the object of awareness. So long your mind is
on the chosen object (reading material) and not wandering to other objects,
that can be said as awareness.

Breathing object in contemplative meditation is only a starting point.

With Metta,

Venerable Dhammasami

To the Venerable Monks

Is it possible to be mindful or aware while studying? And if so how
would this work?

With metta

Adrian




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(Note from Organiser for Lay members:
    The message is for your information only)
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    G'day Bhantes,

    I have received a message from a Dhamma friend, which I hope you
could assist to answer his query. His message is attached below.

    Regards,

    Binh Anson

-ooOoo-


    [...] During my studies I came up with a question that I am not
    able to resolve myself and hope you could help me or ask someone
    nearby that could help. One of my field of interests in Buddhism,
    besides practice of course, is the distinction Mahayana-Hinayana,
    how it came about and the issues around it.

    Today, while I was reading through the third volume of Anguttara
    I came across a passage at Pa.thamahita Sutta, A.iii.12 (I
    inserted the Pali passage in Vri font). PTS translation runs
    like:

    'Herein, monks, a monk is accomplished in virtue himself, but
    does not strive to perfect virtue in another'...

    (the same is repeated for concentration, wisdom, release
    (vimutti) and vision and knowledge of release).

    Now, I find that this passage, and many similar I found in
    Samyutta and Anguttara is a strong support that the Canon Pali
    emphasizes to search for liberation and all the rest for oneself
    and the others, placing itself above the later criticism of
    Mahayana proponents that accused Hinayana folowers as of
    searching for liberation only for themselves. The other passages
    I found make it clear that one should strive for the good of the
    both.

    Now, this particular passage in particular different from the
    others, say that the monk is *already* accomplished in all those
    factors, including release, while, at the same time does not
    strive for the other's release. Now, I find that this particular
    passage opens the way for Mahayana criticism as it seems to be
    saying that it's possible to be an Arahant (accomplished in
    release) and at the same time not strive for the release of
    others. In other words, Buddha criticizes a particular kind of
    Arahant that does so. And that was the Mahayana criticism, that
    there was a kind of Arahant.

    (...)

    Could it be possible to interpret 'sampanno' in another way so
    that the meaning would be different. Or is that that the Buddha
    really makes a criticism of the Arahant? Would there be two kind
    of Arahant, one the was accomplished only for himself and another
    *more complete*?

    --------------

    Paµhamahitasutta½ A.iii.12

    17. "Pañcahi, bhikkhave, dhammehi samann±gato bhikkhu attahit±ya
    paµipanno hoti, no parahit±ya. Katamehi pañcahi? Idha, bhikkhave,
    bhikkhu attan± s²lasampanno hoti, no para½ s²lasampad±ya
    sam±dapeti; attan± sam±dhisampanno hoti, no para½
    sam±dhisampad±ya sam±dapeti; attan± paññ±sampanno hoti, no para½
    paññ±sampad±ya sam±dapeti; attan± vimuttisampanno hoti, no para½
    vimuttisampad±ya sam±dapeti; attan± vimuttiñ±ºadassanasampanno
    hoti, no para½ vimuttiñ±ºadassanasampad±ya sam±dapeti. Imehi kho,
    bhikkhave, pañcahi aªgehi samann±gato bhikkhu attahit±ya
    paµipanno hoti, no parahit±y±"ti. Sattama½.

    -------------------------

Dear Kevin,

Your question consists of a few querries, each requiring separate answer. Today,
I shall talk about controlling the mind.

You said you couldn't control your mind. This is true to many people and there
is no point being irritated or disappointed about it.

Actually, we should not control our mind in the way that many people think we
should do. They think by not letting their midn to think, wander and see
recall events of the past, one is controlling his mind. That may be true, and
again that is only one of the many ways to deal with our own mind.

First, we should just be aware of the mind wandering. We need reconise it,
instead of resisting it. We as human beings want to conquer everything,
internal and external. We want to control the way things work. At times, the
clock is too slow and at times too fast. We feel agitated and want to control
it by making it the way we want. This is a menifest problem of every mind.

So instead of trying to control your mind, you should just be aware and then
simply recognise the way your mind is at a given moment. Do not judge good
or bad. Simply registering the way it is.

Hope to hear from you soo.

With metta,

Venerable Dhammasami

(Remark by Moderator: This is Query posted,awaiting answer from the monk)

Venerable Sirs,

I had read about the role of Kamma in determining the next rebirth of
a person.  That's when I encountered the term 'citta'.  I had learned
this while I was in Sunday School, but I just can't comprehend all
that well about citta.  It was the reason for my discontinued
presence at the Sunday School.  Of late, I tried to read about citta
again, but to no avail.  My mother, who had gone for retreats, said
that it would be easier to comprehend it if I were to meditate
vipassana bhavana.  Is it necessary?  I've tried to control my mind,
but it always wanders.  I haven't been to a qualified meditation
teacher.

Kevin Choong

Dear Michael,

As far as the Buddha is concerned, he only forbids bhikkhus from doing arts.
It is OK for lay people. Art as a profession is amoral, neither good nor bad.
It acquires moral sense depending on the way you do it and also your purpose.

If you paint the Buddha with some inspiration, then you get merit. If you do
so in order to defame or make joke of him, then you earn demerit. It is your
motive that matters. Also important is the state of your mind during painting.

In ancient days, the Jataka books were copied with some painting to depict its
meaning. This practice was so popular in Sri Lanka and Thailand. Oxford
University Exhibition has one Jataka from Thailand, and one from Sri Lanka
with painting. The one from Sri Lanka is on ola leaf, and the one from Thailand
is on thick paper and is coloured.

With Metta

Venerable Dhammasami


In message <9lo6v2+57so@eGroups.com> SanghaOnline@yahoogroups.com writes:
>
>    Venerable Sirs,
>   I was wondering what your opinion about art (in my case
> painting) might be. Are the highest purposes of art to reflect the
> teachings? Is painting images of the Buddha, or sutta pages
> reccomended? Thank you very much.
>                        Respectfully,
>                      Michael Coady
>
>
>
> To unsubscribe from this group, send an email to:
> SanghaOnline-unsubscribe@yahoogroups.com
>
>
>
> Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
>
>
>

Venerable Sirs,
   I was wondering what your opinion about art (in my case
painting) might be. Are the highest purposes of art to reflect the
teachings? Is painting images of the Buddha, or sutta pages
reccomended? Thank you very much.
                        Respectfully,
                      Michael Coady

Answer by Ven. Dhammasami
http://web.ukonline.co.uk/buddhism//sasana07.htm

About disability and ordination, there is no direct rule to ban
ordination as far as the vinaya is concerned. Only tradition has it.
One of the most famous Myanmar saydaws, U Kovida of Ma-Soe-yein
monastery in Mandalay is a born handicapped. His right arm is
deformed and does not function. But he is a bhikkhu, and now one of
the most loved teachers of Dhammacariya examinations.

He visited Singapore and America last year. He is also a good
preacher. He has been offerred Aggamaha Pandita title by the Myanmar
Government.

With Metta,

Venerable Dhammasami
Oxford, UK
---------------------------------------------
--- In SanghaOnline@y..., colhaz8@b... wrote:
> Dear Venerable Bhikkhus,
>
> Up until fairly recently I was seriously considering pursuing
> ordination into the ordained Sangha in Thailand. However,after a
> motorcycle accident and the subsequent loss of my left leg , I was
> informed by a friend that it would be impossible to take the orange
> robe. Would you be as kind as to clarify upon this matter.
>
> With respect.

Dear Venerable Bhikkhus,

Up until fairly recently I was seriously considering pursuing
ordination into the ordained Sangha in Thailand. However,after a
motorcycle accident and the subsequent loss of my left leg , I was
informed by a friend that it would be impossible to take the orange
robe. Would you be as kind as to clarify upon this matter.

With respect.

Re: Significance of Sleep in Theravada Buddhism

Replied by Ven. Dhammasami,Mon,2 Jul 2001 08:46:48 +0100(GMT)


The State of Sleep and the Accumulation of Kamma

Sleep is considered a natural need of the body for all living beings.
Sleep itself is neither wholesome nor unwholesome. In other words,
sleep is, ethically speaking, amoral.

However, sleep does not happen in our routine as a totally saperate
phenomenon. It is, indeed, a part of the larger life, and should be
seen as such. I am trying to say that sleep reflects the state of our
mind in general.

Let me deal with sleep according to spiriautal attainment of people.
For the arhants, there is only deep sleep, and no dream. They are
either fully awake both physically and mentally (as in while not
sleeping), or they fall in deep sleep physically. Their mind is
always awake even in sleep.
This means awareness is present even in their unconscious mind, which
is in sleep. The total erdication of defilement enables them to
achieve this.

For non-arahants, there is dream, even in the highly virtuous ones.
Their dream may be influenced by something they have been thinking,
or something that used to occupy their mind seriously.

A frightened child dreaming of ghosts chasing him, for example, is a
reflection of defilement called "fear" in his mind. The mind in sleep
is the unconscious one while in waking state, it is the active one.
Both are connected.

For somebody who cannot control his mind but being occupied constantly
with a certain worrying issue, his mind may not get rested even if he
falls into deep sleep. This is how the active mind continues to exert
influence over the inactive one.

As far as Theravada Buddhism is concerned, this inactive mind is the
resultant, not the cause when you analyse it in terms of Karma. If
you see something good in dream, that is a result produced by your
active mind.
The inactive mind does not accummulate any good or bad karma. You may
kill a thousands in sleep, but this does not acquire you demerit. (A
monk does not break a rule if he commits an offence in sleep.)
Nevertheless, it convinces you that you have quite a strong anger and
hatred or fear in your mind if you keep having nightmare.

Cetana "Intention"

Do we have "intention" present in our sleep? This is how the question
should be. Cetana can be understood as life continuum, not volition,
in Abhidhamma. Cetana, being one of the seven mental factors that are
universal (sabba-citta-sadharana) is always present, while awake or
sleep. Cetana in the Suttanta, though, is different. It is volition
or motive that we have when producing an action.This
suttanta  "cetana"  is an active one, while the Abhidhamma one can be
both. The inactive mind is very important for it is a life continuum
in the absence of active one.

"Black Hole"

It depends on what do you mean by "black hole". If you undersand it
as in Physics, where things get absorbed, disappear, sleep is
certainly not a black hole. It absorbs nothing but gives the body a
chance to rest. No good or bad karma disappears in sleep.

On the other hand, there may be a black hole (total lack of
awareness ) in some people who are so distrubed mentally, clinically
or otherwise. If at all, why can't we also call their mental state a
black hole!

In brief, sleep should be analysed in terms of if and how much
mindfulness is present in one's mind.

Ven. Dhammasami

Dear venerable monks,

I have been looking for more scriptual expanations of the term
khanika samadhi and the path of sukka vipassana.
Venerable Gunaratana in his book on Jhanas provided some useful tests
but I was wondering if you knew of more.

Here is what he wrote:Venerable gunaratana (sri lanka ) writes:

>>>>the Visuddhimagga clearly admits this possibility [of
attaining nibbana by insight alone]when it distinguishes between
the path arisen in a dry-insight mediator and the path arisen in
one who possesses a jhana but does not use it as a basis for
insight (Vism.666-67; PP.779). Textual evidence that there can
be arahats lacking mundane jhana is provided by the Susima Sutta
(S.ii, 199-23) together with is commentaries. When the monks in
the sutta are asked how they can be arahats without possessing
supernormal powers of the immaterial attainments, they reply:
"We are liberated by wisdom" (pannavimutta kho mayam).

The commentary glosses this reply thus: "We are contemplatives,
dry-insight meditators, liberated by wisdom alone" (Mayam
nijjhanaka sukkhavipassaka pannamatten'eva vimutta ti,
SA.ii,117). The commentary also states that the Buddha gave his
long disquisition on insight in the sutta "to show the arising
of knowledge even without concentration" (vina pi samadhimevam
nanuppattidassanattham, SA.ii,117). The subcommentary
establishes the point by explaining "even without concentration"
to mean "even without concentration previously accomplished
reaching the mark of serenity" (samathalakkhanappattam
purimasiddhamvina pi samadhin ti), adding that this is said in
reference to one who makes insight his vehicle (ST.ii,125).
>>>>endquote

with respect

robert

Dear Venerable Monks or Sayadaws,

    'Sleep' seems to be a black hole to us. We don't see what is
happening there. Is the mind still active? Is any kamma generated
while in deep sleep or while dreaming? May I have your expert opinion
about Sleep and Dreams from Theravadin point of view?

    With Regards,

    Po Thu Daw
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