Q1. Buddhism doesn't have almighty, The One (say God) that will share
us compassion, guarantee us if we trust Him, we enter Heaven.
Buddhism based on self reliance, it means the burden is heavy on our
side! How can this make him further learn Buddhism if he has a  thought
like that?

Q2. We are what we were. Regarding bad karma, is it possible to
suppress bad karma with wholesome deeds? It seems really scary
somehow regarding cause-effect of bad karma.

As I said before in message 401:

"It is true that it is difficult for a human being to find the truth
alone. Buddhists take refuge in the Buddha, Dhamma, and
Sangha. To practise meditation it is very helpful to attend a
meditation course and practise together with other people. One
derives enormous benefit from knowing that others have to face
the same problems as oneself.

As you practise meditation and learn Buddhism more, you will
gradually gain greater self-reliance. The Buddha taught that one
should be self-reliant. There is a saying, "God helps those who
help themselves."

How can we give self-reliance to others? It is barely possible, is it? The
more you help others the less self-reliant they become.  One can help
others by teaching them the Dhamma, but only if they want to learn. If
they don't want to learn, the best thing is to help oneself by learning
more and by practising what one preaches: then others will be more
inclined to listen.

Even in worldly matters, teaching others so that they can do things for
themselves is the best way for a society to progress. Education is the
most important thing as ignorance is the root cause of all suffering.

2. Being afraid fo bad kamma is a good thing. Hiri and Ottapa - fear
and shame of wrong-doing are the two guardians of the world. It is said
regarding a good monk "Anumattesu vajjesu bhayadassavi." This
means "he is one who sees danger in the slightest fault."

What we have done in the past is done and will give its result in due
course, there is no going back in a Time Machine to fix past mistakes
like in the movie "Back to the Future." However, in this present life we
have a great opportunity to do the powerful wholesome deed of insight
meditation. If one puts a teaspoon of salt in a cupful of water it becomes
undrinkable, but put the same teaspoon of salt into a big water tank and
it cannot even be tasted. Of course, if we have a whole bucket of salt,
then we will have to swallow a lot of salty water (>_<). If we reflect wisely
on our past mistakes it will stengthen our resolve not to repeat them.

Thank you Bhante....

May you be well and happy!

Dear Venerable,
    I would be much obliged if you could tell me what a sima is and
what actually is its function.  When in the history of Buddhism was a
sima erected and on what occassion did the Lord Buddha say something
about sima from the Nikayas.  Could you please cite the suttas from
which I could read more about Sima hall.  It would be best if you
could also recommend any website that explain in detail about the
functions of a sima.
    Thanking you in anticipation.
With metta,
steven

Dear Venerable sirs:

I am a Buddhist layman, aged 32.

Sometimes I could'nt suppresss strong sexsual desire in my daily
life, so I often practise Masturbation(onanism). In that
case, is it also violation of the precepts? There will be any
unwholesome Karma on my next life due to this act?

Please post your views.

With Metta:

Kim han sang
(South Korea)

Venerable Sirs,

I am a new comer here. Probably I should introduce myself first.
I live in Indonesia and my name is Eaglenarius. It is my real name, although
it sounds quite strange. My knowledge and practice in Buddhisme is very
tiny, that I hope Venerable could answer my stupid question.

I have just read an article "Sakkapanha" by Venarable Mahashi Sayadaw. It is
stated that due to envy, beings are rebirth in lower realm. It makes me
afraid, because I can feel envy in myself when I see somebody, I know, have
better condition than I have. After that I will try to forget it, since I
know that it is useless to have that feelings. May I know how to prevent the
appearance of this envy and to become happy if somebody has better condition
?

Is it still valid in these days, that we will be reborn in the deva world by
just has faith to Buddha Dhamma and Sangha? That article state that during
the Buddha's life it happened.

Namaskara regards,

Eaglenarius

Dear Venerable Sirs,

The Exiled Tibetan spiritual leader Venerable Dalai Lama on
Wednesday advised believers from other religions against converting
to Buddhism.
http://groups.yahoo.com/group/Buddhism_News_and_Review/message/1182

As far as we know, the Buddha converted many Indians in his time to
his Teachings. It is also accepted that buddhists gain merit by
passing the Teachings to whoever is interested to learn.

Does the statement of the distinguished monk contradict the Buddhist
principle? Is it akusala kamma to say such a thing not to become a
Buddhist? Does Ven Dalai Lama break any Vinaya Rule?

Oo Maung

> Dear Venerable Sirs,
>
> The Exiled Tibetan spiritual leader Venerable Dalai Lama on
> Wednesday advised believers from other religions against converting
> to Buddhism.

> As far as we know, the Buddha converted many Indians in his time to
> his Teachings. It is also accepted that buddhists gain merit by
> passing the Teachings to whoever is interested to learn.
>
> Does the statement of the distinguished monk contradict the Buddhist
> principle? Is it akusala kamma to say such a thing not to become a
> Buddhist? Does Ven Dalai Lama break any Vinaya Rule?
>
> Oo Maung

One needs to join the group to read the message, but I am sure the
Dalai Lama does not discourage anyone from becoming a Buddhist if they
wish to. Only he is advising people to maintain respect for their own
traditional family values to avoid isolating themselves from the
community in which they live.

The Dhamma is not taught for the sake of converting people to
Buddhism, but just to explain things as they truly are.
In the Udambarika Sutta of the Dighanikaya it says:

Then the Blessed One said, "Nigrodha, let an intelligent man come who
is sincere and honest. I will instruct him and teach him the Dhamma.
If he practises as I instruct, within seven years or even within seven
days he can gain the goal. You may think, `The recluse Gotama says
this to get disciples,' but you should not regard it like that. Let
him who is your teacher remain your teacher. Or you may think, `He
wants us to abandon our rules and way of life,' but let them remain as
they are. Or you may think, `He wants to make us do things that are
wrong according to our teaching, and draw us away from good practices,
' but let those things you consider to be wrong remain so. There are,
Nigrodha, unwholesome things that have not been abandoned. If you
practise correctly these things will be abandoned and you will all
attain to insight and realisation of the fullness of wisdom in this
very life."

Labelling oneself as a Buddhist is not the point, understanding and
practising the Dhamma properly is the main thing. If a Buddhist kills
living beings, steals, etc., he or she will suffer in the next life;
if a follower of another faith avoids immoral deeds and does good they
will gain happiness.

If one really understands the Dhamma thoroughly it is unthinkable that
one would not declare oneself to be a Buddhist. The converse is not
true, however. One may declare oneself to be a Buddhist without
thoroughly understanding the Dhamma.

> Dear Venerable sirs:
>
> I am a Buddhist layman, aged 32.
>
> Sometimes I could'nt suppresss strong sexsual desire in my daily
> life, so I often practise Masturbation(onanism). In that
> case, is it also violation of the precepts? There will be any
> unwholesome Karma on my next life due to this act?
>
> Please post your views.
>
> With Metta:
>
> Kim han sang
> (South Korea)

It is more skilful to focus on making positive kamma than to worry too
much about negative kamma. All sexual activity is unwholesome kamma
because it is connected with lust and attachment. However, it only
becomes immoral if it is harming others.

One should practise meditation regularly to improve one's mental
self-control. Lust and anger will remain until one is very advanced on
the spiritual path. As one gets older and/or wiser, lustful feelings
get easier to manage.

It is skilful to avoid looking at things that stimulate desire. Spend
more time reading the Dhammapada or other Dhamma books to focus your
mind on higher thoughts. It is only natural for water to flow
downwards - the mind will also flow downwards very easily if it is not
restrained.

    The way down to hell is easy.
    The gates of Black Dis (1) stand open night and day.
    But to retrace one's steps and escape to the upper air –
    that is toil, that is labour.

(1) Black Dis is the Guardian of Hell.
(Virgil, the Aeneid, Penguin Hutchinson Reference)

A sima is a boundary created for formal acts of the Sangha.

To ordain a bhikkhu, for example we need the consent of all the monks
present. A boundary is necessary to define the limits for who is
considered to be present. If we have consent of all the monks within
the boundary, we don't need the consent of all the bhikkhus outside of
it.

The rules for creating a sima are defined in the Vinaya texts. It
doesn't require a special building, and can be a large area or a small
one.

It is hard to overcome envy. It often seems that in this world the
evil people succeed while good people suffer. However, such success is
short-lived, hollow, and leads to suffering in the future. Genuine
success depends on hard work and real ability. To gain a good
reputation is hard enough; to keep it is even more difficult.

It helps to reflect on kamma. If we are powerless in this life it is
due to envy in a previous life. If we are poor it is due to lack of
charity before. The present life is a golden opportunity to cultivate
merits and perfections for the future. Do not be impatient for
results.

At one time the bodhisatta was reborn as a wheelwright's son. When he
grew up he became so famous for his craftsmanship that even the King
of Benares had heard of him. He sent his minister to order a pair of
wheels for his royal war chariot. The bodhisatta told the minister to
return in a year's time.

Six months later the king needed to go to war, and asked for his
wheels. The bodisatta told the minister to return in six days. Six
days later, the king himself came with his minister to collect the
wheels.

The king asked, "What is the difference between these two wheels? They
look identical to me."

The bodhisatta took the second wheel and rolled it down a perfectly
level path next to his workshop. The wheel rolled and rolled until it
stopped. Then it fell over.

The bodhisatta then rolled the first wheel that took six months to
make. It rolled until it stopped, then it stood perfectly upright.

Most people are like the second wheel. They get by well enough in this
life, but then fall into the lower realms after death. Those who take
pains to straighten out every last defect and are scrupulous are like
the first wheel. When they stop rolling around in samsara they will
attain nibbana.

Therefore, take pains to do things properly and honestly. Do not long
for instant results. Look instead at what you can learn from working
and helping others. That is the spiritual path, not the worldly path.

The path to worldly success in one way. The path to nibbana goes
against the current.

Dear Venerable Sir,

just reading your comment conc. the above mentioned topic.
you mentioned:
"All sexual activity is unwholesome kamma because it is connected with lust and
attachment. "

I think the  statement is going too far , as unwholesome kamma is defined in
this respective connection with unlawful sex. And there are examples of
householders in the Canon  who despite their sexual activity became Noble Ones.

What is the difference between immoral and unwholesome kamma?

Thanks for your attention.

Metta Dieter Moeller


   ----- Original Message -----
   From: Bhikkhu Pesala
   To: SanghaOnline@yahoogroups.com
   Sent: Friday, October 17, 2003 8:48 PM
   Subject: [SanghaOnline] Re: Self satisfaction with Sex


   > Dear Venerable sirs:
   >
   > I am a Buddhist layman, aged 32.
   >
   > Sometimes I could'nt suppresss strong sexsual desire in my daily
   > life, so I often practise Masturbation(onanism). In that
   > case, is it also violation of the precepts? There will be any
   > unwholesome Karma on my next life due to this act?
   >
   > Please post your views.
   >
   > With Metta:
   >
   > Kim han sang
   > (South Korea)

   It is more skilful to focus on making positive kamma than to worry too
   much about negative kamma. All sexual activity is unwholesome kamma
   because it is connected with lust and attachment. However, it only
   becomes immoral if it is harming others.

   One should practise meditation regularly to improve one's mental
   self-control. Lust and anger will remain until one is very advanced on
   the spiritual path. As one gets older and/or wiser, lustful feelings
   get easier to manage.

   It is skilful to avoid looking at things that stimulate desire. Spend
   more time reading the Dhammapada or other Dhamma books to focus your
   mind on higher thoughts. It is only natural for water to flow
   downwards - the mind will also flow downwards very easily if it is not
   restrained.

      The way down to hell is easy.
      The gates of Black Dis (1) stand open night and day.
      But to retrace one's steps and escape to the upper air -
      that is toil, that is labour.

   (1) Black Dis is the Guardian of Hell.
   (Virgil, the Aeneid, Penguin Hutchinson Reference)




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

Thanks Venerable Pesala.

I believe the Tibetan Buddhist Leader just wished to advise Western
people not to embrace Buddhism as a fashionable or trendy thing to
do. I am sure all Buddhist monks or followers will not turn away
those who just convert themselves by conviction without being
persuaded to do so through financial and material benefits as
practised by some God-based religious groups.

Oo Maung

--- In SanghaOnline@yahoogroups.com, "Bhikkhu Pesala" <pesala@a...>
wrote:
> > Dear Venerable Sirs,
> >
> > The Exiled Tibetan spiritual leader Venerable Dalai Lama on
> > Wednesday advised believers from other religions against
converting
> > to Buddhism.
>
> > As far as we know, the Buddha converted many Indians in his time
to
> > his Teachings. It is also accepted that buddhists gain merit by
> > passing the Teachings to whoever is interested to learn.
> >
> > Does the statement of the distinguished monk contradict the
Buddhist
> > principle? Is it akusala kamma to say such a thing not to become
a
> > Buddhist? Does Ven Dalai Lama break any Vinaya Rule?
> >
> > Oo Maung
>
> One needs to join the group to read the message, but I am sure the
> Dalai Lama does not discourage anyone from becoming a Buddhist if
they
> wish to. Only he is advising people to maintain respect for their
own
> traditional family values to avoid isolating themselves from the
> community in which they live.
>
> The Dhamma is not taught for the sake of converting people to
> Buddhism, but just to explain things as they truly are.
> In the Udambarika Sutta of the Dighanikaya it says:
>
> Then the Blessed One said, "Nigrodha, let an intelligent man come
who
> is sincere and honest. I will instruct him and teach him the
Dhamma.
> If he practises as I instruct, within seven years or even within
seven
> days he can gain the goal. You may think, `The recluse Gotama says
> this to get disciples,' but you should not regard it like that.
Let
> him who is your teacher remain your teacher. Or you may think, `He
> wants us to abandon our rules and way of life,' but let them
remain as
> they are. Or you may think, `He wants to make us do things that
are
> wrong according to our teaching, and draw us away from good
practices,
> ' but let those things you consider to be wrong remain so. There
are,
> Nigrodha, unwholesome things that have not been abandoned. If you
> practise correctly these things will be abandoned and you will all
> attain to insight and realisation of the fullness of wisdom in
this
> very life."
>
> Labelling oneself as a Buddhist is not the point, understanding
and
> practising the Dhamma properly is the main thing. If a Buddhist
kills
> living beings, steals, etc., he or she will suffer in the next
life;
> if a follower of another faith avoids immoral deeds and does good
they
> will gain happiness.
>
> If one really understands the Dhamma thoroughly it is unthinkable
that
> one would not declare oneself to be a Buddhist. The converse is
not
> true, however. One may declare oneself to be a Buddhist without
> thoroughly understanding the Dhamma.

Venerable Sirs,

I am very grateful for the impressing answer  by Bhikkhu Pesala. Could I get
more detail information regarding how technically to overcome or prevent the
emergence of envy for a layperson, for in my case it is automatically appear
in my mind.

regards,
Eaglenarius
   -----Original Message-----
   From: Bhikkhu Pesala [mailto:pesala@...]
   Sent: Saturday, October 18, 2003 12:28 PM
   To: SanghaOnline@yahoogroups.com
   Subject: [SanghaOnline] Re: envy


   It is hard to overcome envy. It often seems that in this world the
   evil people succeed while good people suffer. However, such success is
   short-lived, hollow, and leads to suffering in the future. Genuine
   success depends on hard work and real ability. To gain a good
   reputation is hard enough; to keep it is even more difficult.

   It helps to reflect on kamma. If we are powerless in this life it is
   due to envy in a previous life. If we are poor it is due to lack of
   charity before. The present life is a golden opportunity to cultivate
   merits and perfections for the future. Do not be impatient for
   results.

   At one time the bodhisatta was reborn as a wheelwright's son. When he
   grew up he became so famous for his craftsmanship that even the King
   of Benares had heard of him. He sent his minister to order a pair of
   wheels for his royal war chariot. The bodhisatta told the minister to
   return in a year's time.

   Six months later the king needed to go to war, and asked for his
   wheels. The bodisatta told the minister to return in six days. Six
   days later, the king himself came with his minister to collect the
   wheels.

   The king asked, "What is the difference between these two wheels? They
   look identical to me."

   The bodhisatta took the second wheel and rolled it down a perfectly
   level path next to his workshop. The wheel rolled and rolled until it
   stopped. Then it fell over.

   The bodhisatta then rolled the first wheel that took six months to
   make. It rolled until it stopped, then it stood perfectly upright.

   Most people are like the second wheel. They get by well enough in this
   life, but then fall into the lower realms after death. Those who take
   pains to straighten out every last defect and are scrupulous are like
   the first wheel. When they stop rolling around in samsara they will
   attain nibbana.

   Therefore, take pains to do things properly and honestly. Do not long
   for instant results. Look instead at what you can learn from working
   and helping others. That is the spiritual path, not the worldly path.

   The path to worldly success in one way. The path to nibbana goes
   against the current.



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

There  are three unwholesome roots, lobha (greed), dosa (ill-will),
and moha (delusion).

There are three wholesome roots, alobha (renunciation), adosa
(loving-kindness), and amoha (wisdom).

Ask yourself whether sexual activity with one's lawful partner is
rooted in greed (lobha) or loving-kindness (adosa)? We are not talking
here about immorality. Sexual activity with one's wife or husband is
certainly not immoral, but it is unwholesome kamma with suffering as
the result. If it was wholesome kamma, surely the Buddha would have
urged even his monastic disciples to practise it? There is no danger
at all in cultivating wholesome kamma.

In the Dhammapada the Buddha said,

"From endearment springs grief, from endearment springs fear,
for him who is wholly free from endearment, there is no grief, whence
fear?"

"From affection springs grief, from affection springs fear,
for him who is wholly free from affection, there is no grief, whence
fear?"

"From attahcment springs grief, from attahcment springs fear,
for him who is wholly free from attahcment , there is no grief, whence
fear?"

"From lust springs grief, from lust springs fear,
for him who is wholly free from lust, there is no grief, whence fear?"

"From craving springs grief, from craving springs fear,
for him who is wholly free from craving, there is no grief, whence
fear?" (Dhp verses 212-216

How would sexual relations be wholesome kamma? If it is not
unwholesome, then it must be wholesome.

If lust leads to fear and grief, how could it be wholesome kamma?
Sexual pleasure is very intense, I think one would inevitably get
attached to it. Attachment is the cause of suffering, isn't it?
Wholesome kamma such as giving charity, acts of compassion and service
to others, getting up very early in the morning to practice
meditation, renouncing evening meals, entertainments, etc., all
involve the renunciation of pleasures. They are altogether bright
states with a bright result.

Genuine loving-kindness (metta or adosa) is also a bright state with a
bright result. There should be no trace of partiality or attachment in
the case of metta. Can one have sexual relations without partiality
and attachment?

The specific antidote to envy is sympathetic-joy (mudita), which is
one of the four Brahmaviharas. When extending loving-kindness one
reflects: "May I not be parted from the good fortunate I have
attained." Likewise, one reflects, "May other beings not be parted
from the good fortune they have attained."

Everybody has their good and bad points. Those who enjoy success by
improper means are not devoid of past wholesome kamma. The evil kammas
they did in this life could not have resulted in any kind of success
if not for accumulation of perfections.

The father-in-law of Vesakha was very wealthy, but he was a
non-Buddhist. One day he was eating his luxurious breakfast when one
of the Buddha's disciples came for alms. Vesakha remarked, "My
father-in-law is eating stale fare." He became so angry that he wanted
to throw her out of his house, but the courts upheld Vesakha's
explanation that he was just enjoying the fruits of past good kamma
without doing anything in the present. He forgave her and became a
disciple of the Buddha.

The general antidote to all unwholesome mental states is mindfulness
meditation or Satipatthana Meditation. When envy, lust, or anger arise
in one's mind, one must note these mental states diligently until they
disappear. The noting mind that notes the defiled mind is a pure mind.
If it is strong enough, it will penetrate the three characteristics of
the unwholesome mental states, seeing them as impermanent, suffering,
and not-self. In this way, one will be able to overcome envy and other
unwholesome mental states.

It is only our past habit of unskilful thinking that allows these
unwholesome mental states to gain a foothold in the mind. If you leave
your doors unlocked, burglars will gain entry to your house. Once they
are inside, it is difficult to get them out. If you lock the doors and
windows, they won't be able to get in at all, which is much better
isn't it? So always guard the five windows: the eye, ear, nose,
tongue, and body. Especially, always guard the mind-door. If the mind
door is well protected with mindfulness, one won't even look at,
listen to, or think about beautiful things belonging to others that
might arouse envy. Then how could envy arise?

Dear Venerable Sir,

thank you for taking the time to revert .

Please allow to reply in detail for the benefit of common understanding.
You wrote:

"There  are three unwholesome roots, lobha (greed), dosa (ill-will),
and moha (delusion).

There are three wholesome roots, alobha (renunciation), adosa
(loving-kindness), and amoha (wisdom). "

D: yes, I agree

Ven.: " Ask yourself whether sexual activity with one's lawful partner is
rooted in greed (lobha) or loving-kindness (adosa)? "

D: mh..love makes the difference , doesn't it ?

Ven: Sexual activity with one's wife or husband is certainly not immoral, but it
is unwholesome kamma with suffering as the result.

D: that is what I meant with : ' too far' , i.e. within the context  of the
orginal question

Ven: If it was wholesome kamma, surely the Buddha would have urged even his
monastic disciples to practise it? There is no danger at all in cultivating
wholesome kamma.
  ..snip.. How would sexual relations be wholesome kamma? If it is not
unwholesome, then it must be wholesome

D: No claim of equating sexual activity with wholesome kamma was made  but
besides that I assume there is sexual activity which may be karmically neutral..

I think we  agree, that there is a difference of the mundane and the holy Noble
Path, the latter in particular for the disciples of the Order, i.e. the
(monastic) Sangha
So in  respect to the  original question of the lay Buddhist, it seems to me
that you are applying this  high standard of ethics ..not really fitting to the
respective situation of the questioner

Ven: If lust leads to fear and grief, how could it be wholesome kamma?
Sexual pleasure is very intense, I think one would inevitably get
attached to it. Attachment is the cause of suffering, isn't it?

D: yes , trouble is attachment .. and the way of detachment is the 8fold Noble
Path ...the mundane application (4th step)requests abstaining from unlawful sex
, not  abstaining from sex..

Ven: Wholesome kamma such as giving charity, acts of compassion and service to
others, getting up very early in the morning to practice
meditation, renouncing evening meals, entertainments, etc., all
involve the renunciation of pleasures. They are altogether bright
states with a bright result. Genuine loving-kindness (metta or adosa) is also a
bright state with a bright result. There should be no trace of partiality or
attachment in the case of metta. Can one have sexual relations without
partiality and attachment

D: as I said before, the orginal question was concerning the situation of a
householder..

perhaps here is our misunderstanding

with Metta
Dieter Moeller

















   ----- Original Message -----
   From: Bhikkhu Pesala
   To: SanghaOnline@yahoogroups.com
   Sent: Tuesday, October 21, 2003 6:59 PM
   Subject: [SanghaOnline] Re: Self satisfaction with Sex


   There  are three unwholesome roots, lobha (greed), dosa (ill-will),
   and moha (delusion).

   There are three wholesome roots, alobha (renunciation), adosa
   (loving-kindness), and amoha (wisdom).

   Ask yourself whether sexual activity with one's lawful partner is
   rooted in greed (lobha) or loving-kindness (adosa)? We are not talking
   here about immorality. Sexual activity with one's wife or husband is
   certainly not immoral, but it is unwholesome kamma with suffering as
   the result. If it was wholesome kamma, surely the Buddha would have
   urged even his monastic disciples to practise it? There is no danger
   at all in cultivating wholesome kamma.

   In the Dhammapada the Buddha said,

   "From endearment springs grief, from endearment springs fear,
   for him who is wholly free from endearment, there is no grief, whence
   fear?"

   "From affection springs grief, from affection springs fear,
   for him who is wholly free from affection, there is no grief, whence
   fear?"

   "From attahcment springs grief, from attahcment springs fear,
   for him who is wholly free from attahcment , there is no grief, whence
   fear?"

   "From lust springs grief, from lust springs fear,
   for him who is wholly free from lust, there is no grief, whence fear?"

   "From craving springs grief, from craving springs fear,
   for him who is wholly free from craving, there is no grief, whence
   fear?" (Dhp verses 212-216

   How would sexual relations be wholesome kamma? If it is not
   unwholesome, then it must be wholesome.

   If lust leads to fear and grief, how could it be wholesome kamma?
   Sexual pleasure is very intense, I think one would inevitably get
   attached to it. Attachment is the cause of suffering, isn't it?
   Wholesome kamma such as giving charity, acts of compassion and service
   to others, getting up very early in the morning to practice
   meditation, renouncing evening meals, entertainments, etc., all
   involve the renunciation of pleasures. They are altogether bright
   states with a bright result.

   Genuine loving-kindness (metta or adosa) is also a bright state with a
   bright result. There should be no trace of partiality or attachment in
   the case of metta. Can one have sexual relations without partiality
   and attachment?


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

Our western culture puts too much emphasis on sexual fulfilment being
necessary for a happy and healthy life. Monks and nuns are sometimes
viewed with suspicion as perhaps lacking in that department or having
some emotional problem.

Those who have never practised celibacy for long periods probably do
not realise how peaceful and trouble free it is. The monastic
discipline may seem difficult to lay people, but to monks, lay life
seems difficult. Not having to make decisions about food all the time,
and eating only once or twice a day is so much easier. Having just one
set of robes removes all that suffering of trying to find something to
wear. No hair means no need to visit the barber or hairdresser.

The burden of keeping up appearances is really a very heavy one, but
the burden of self is even heavier. If we could put down that burden
our life would be so much easier.

dear venerable bhikkus,
    I have practised metta meditation for 4 months already.I am still
desperate and find no progress.My questions are:
1.when I meditate,I close my mouth and my mouth will keep on
producing saliva.The saliva wil fill my whole mouth and I need to
swallow it to stop it from flowing out.This is disturbing me.I cannot
concentrate and I am body conscious.
2.Is it possible to practise metta meditation without imagine
anything and only recite the formula such as may all beings........
    I am helpless and need your guidance,sir.Your kindness will be
appreciated.Thank you.

Dear Venerable Monks,

I have read some stories which tell that a person which has injury in his
brain sometimes could not remember his own personality/identity. For me, it
proves that memory is located in our brain. On the contrary there are also
story which tells that some persons can a person remember past life. Would
you please advise, how can he access the data of past life, while the past
life brain has died/damage.

As I  in the situation and responsibility now, will not be able to reach any
sainthood in this life. What can I do in this life to make sure, that in the
next life I will not forget to practise dhamma, become a monk untill I reach
the final liberation ?
Please advise, since I see every person believe in their own religion so
tightly, whereas some of them could be buddhist in their past life.

Thank you Bhante, for the coming answer.

best regards,

Eaglenarius


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

Special Message -Re: Dr Mehn Tin Mon

Dear Dhamma Friends,

The distinguished teacher, Sayagyi Dr. U Mehn Tin Mon of Myanmar
(Burma) is visiting London shortly (8th to 16th November) at the
invitation of Tisarana Vihara. Sayagyi is the author of "The Essence
of Buddha Abhidhamma" and many publications on Buddhism. Currently
he teaches at the International Buddhist Missionary University, Kaba-
aye, Yangon as visiting professor in Samatha Patipatti. (Brief
Biography below)

Should you have any specific queries on Abhidhamma and Samatha
meditation, I will try to get his comments or answers from him
though he has very tight schedule which includes talks and short
meditation course. Please post your questions to Triplegem Group
ASAP.  http://groups.yahoo.com/group/Triplegem

General Guidelines on 'Questions asked'

- Do not ask on issues for which you can find answers easily
elsewhere.
- The question  should be short and precise.

Do not expect replies immediately, but these will be posted back to
Triplegem Group in due course when available. There is no guarantee
that all the questions will be answered.

Best Wishes,

Maung M Lwin,
Organiser/Moderator
Triplegem Discussion Group
Nibbana.com
-------------------

               *** Brief Biography of Dr Mehn Tin Mon ***

      He was born in kamawet village, Mudon township, Mon State.
Union of Myanmar, on January 13, 1934.

      His parents were U Yaw In and Daw Sein Tan who were devout
Buddhists. They belonged to the Mon race and made their living by
farming.

      Mehm Tin Mon attended Kamawet Primary School and Mudon State
High School where he topped his class every year.

      In the Bachelor of Science Examination held in 1955, he stood
first with distinctions in Physics, Chemistry and Pure Mathematics.
Again he was awarded a University gold medal called Esoof Bimiah
Gold Medal.

      In 1957 he went to the United States of America to study at the
University of Illinois on a State Scholarship sponsored by the
Government of the Union of Myanmar. Here also he was awarded the
University Fellowship for two consecutive years for his outstanding
scholastic record. He gained the Master of Science Degree in1958 and
the Doctorate Degree in 1960.

      He served his country for more than 36 years from 1956 to 1992
working as Lecturer and Head of Department of Chemistry in several
Institutes and finally as Professor of Chemistry in the University
of Mawlamyine (Moulmein). He retired from Professorship on December
1, 1992.

      During his service to the State, he headed the Buddhist
Association of the Institute of Medicine (I), the Buddhist
Association of the Institute of Education and the Buddhist
Association of Mawlamyine (Moulmein) University. He also served as
Secretary
and later as President of the Central Buddhist Association of
Universities and Institutes in Yangon from 1983 to 1986. He
succeeded in raising funds and building the beautiful two-storeyed
Dhammayone (Community Hall for religious purposes) and the sacred
Shrine (Pagoda) in the University of Mawlamyine.

      Dr. Tin Mon also excelled in religious examinations. He stood
first in the Abhidhamma Examination (Ordinary Level) in 1981. He
also stood first in the Abhidhamma Examination (Honours Level) in
1983. Again in 1984 he stood first in the Visuddhi Magga
Examination. These examinations are held annually in Myanmar by the
Department of Religious Affairs.

      Dr. Tin Mon has written over thirty books on education as well
as on Buddhism. He travelled throughout Myanmar deliverng lectures
on Buddhism and conducting short intensive classes of Abhidhamma. He
was awarded the title of Saddhamma Jotakadhaja by the Government of
the Union of Myanmar in 1994 for his outstanding contribution to
the propagation of Buddhism.

      Dr. Tin Mon was appointed as an Adviser to the Ministry of
Religious Affairs on August 1, 1993, and he has been serving the
State in this capacity ever since. He teaches at the International
Buddhist Missionary University, Kaba-aye, Yangon as visiting
professor in Samatha Patipatti. The students attending the diploma
and degree courses
come from abroad.   ( http://www.nibbana.com/univsity.htm )

- end -

Dear Venerable Monks,

Could you please explain the difference between
‘craving’ and ‘attachment’ and the way in which they
interact with each other. I have heard speakers talk
of both these terms as if they are one and the same,
but when I think of ‘craving’ I tend to think it means
various forms of ‘greed’ or ‘desire’, whereas when I
think of ‘attachment’, I think it means ‘clinging’ or
‘holding on’ to something. I then relate the
attachment to a sense of one’s own ego or
self…(actually, I also then might think of how this
all relates to ‘anatta’ too, although I know that for
most lay people, including me, anatta is hard to truly
understand even in superficial ways.)

Recently I heard a speaker give an example of a
situation where someone might say something
disagreeable, and that a reaction of any kind of
aversion is evidence of ‘craving’. But then I thought
‘how could this be craving’, when the hearer reacts to
something he/she does not want to hear in the first
place, and may be for instance hurt by what is being
said. I can see how a reaction like this is
‘attachment’, that is, how the ‘holding on’ to the
disagreeable thing is a problem. When I asked the
speaker to explain this further it was intimated to me
that my wish to understand the meanings of such
‘words’ (craving and attachment) was irrelevant in the
first place and a waste of time. So, I wasn’t given an
answer. It was if I was responded to as though I were
being too ‘intellectual’ about it. But, I honestly
feel like I need to be clear on the terminology being
used in the Dhamma talks I hear, so that I have a good
sense that I have right view and understanding of what
is being said. Then I feel I can better relate it to
practical everyday experience and interactions with
others.

It would be also very helpful if you can tell me what
sutta to read that might help me understand this
better.

I would be grateful if the Venerables could please
comment on all of this. I hope I’ve clearly explained
all of the above. Thank you,
With metta,
Donna.


=====
"Metta is likened to a gentle rain that falls upon the earth" (Lovingkindness,
Salzberg: 1995)


http://personals.yahoo.com.au - Yahoo! Personals
New people, new possibilities. FREE for a limited time.

Could the Venerables please explain the meaning of
'delusion', and also understanding of 'delusion' in
relation to right view? It seems as though there are
so many subtle ways such terms can be applied and
understood.

With metta,
Donna.

=====
"Metta is likened to a gentle rain that falls upon the earth" (Lovingkindness,
Salzberg: 1995)


http://personals.yahoo.com.au - Yahoo! Personals
New people, new possibilities. FREE for a limited time.

Dear Donna

It is of course true what you understood about
the difference between 'craving' and ' attachment'.

"Through craving is conditioned clinging" (Tanha -paccaya upadanan).
'Clinging (attachment) is explained as an intensified form of
'Craving'.
It is of 4 kinds:
1. Clinging to sensuality,
2. to erroneous Views,
3. to Rules and Ritual,
4. to a Personality-Belief.

Sensuous Craving is to (1) a Craving is a condition of
Natural Decisive Support (pakati-upanissaya). For (2-4),
Craving is a condition by way of Co-nascence, Mutuality,
Root (hetu) etc.
It is also may be a condition of Natural Decisive Support.
For example, though Craving for heavenly rebirth etc,
people often may be induced to cling to certain rules and
rituals, with the hope of reaching thereby the object of their desires.
(Buddhist Dictionary by Nyanatiloka)

So they are slightly different and hard to be understood clearly.
We could say that the craving is part of the attachment
or clinging because it causes us to grasp something we want.
Also we can grasp something we don't want such as unpleasant
things, people, opinions or views we don't like in negative ways.
That is a grasping of dislike, hate and revenge, etc.
Like someone who doesn't like another one can be
grasping at this anger for them.

All the defilements are based on attachment and ignorance.
And also they all are basically related to wrong views of
self, soul or a sense of one's own ego.

One can realize the true nature of non-self (anatta)
only through understanding of the body/mind processes
as they really are. When we see the greed in our mind,
we must understand that greed as only greed, not as "our" greed or
our personal belonging or personality so that we can get rid of the sense of
self
for that moment of being mindful. In this way we can not actually get rid of
that greed,
we can only get rid of our sense of self in relation to that greed.
Greed is eventually uprooted upon attaining Anagami stage (Third stage of
Enlightenment)
At the first stage of Enlightenment, we can get rid of ego or "self" (Atta).

To know about the difference between craving and attachment, you
should read books on the Abhidhamma  and Dependent Origination
( Nidanavagga) in the Samyatta Nikaya translated by Bhikkhu Bodhi,
Wisdom publications.

Welcome to ask more question , if you want to.

With Metta
Ven. Khemissara




----- Original Message -----
From: "mettamelb" <mettamelb@...>
To: <SanghaOnline@yahoogroups.com>
Sent: Sunday, November 09, 2003 12:17 AM
Subject: [SanghaOnline] craving and attachment


> Dear Venerable Monks,
>
> Could you please explain the difference between
> 'craving' and 'attachment' and the way in which they
> interact with each other. I have heard speakers talk
> of both these terms as if they are one and the same,
> but when I think of 'craving' I tend to think it means
> various forms of 'greed' or 'desire', whereas when I
> think of 'attachment', I think it means 'clinging' or
> 'holding on' to something. I then relate the
> attachment to a sense of one's own ego or
> self.(actually, I also then might think of how this
> all relates to 'anatta' too, although I know that for
> most lay people, including me, anatta is hard to truly
> understand even in superficial ways.)
>
> Recently I heard a speaker give an example of a
> situation where someone might say something
> disagreeable, and that a reaction of any kind of
> aversion is evidence of 'craving'. But then I thought
> 'how could this be craving', when the hearer reacts to
> something he/she does not want to hear in the first
> place, and may be for instance hurt by what is being
> said. I can see how a reaction like this is
> 'attachment', that is, how the 'holding on' to the
> disagreeable thing is a problem. When I asked the
> speaker to explain this further it was intimated to me
> that my wish to understand the meanings of such
> 'words' (craving and attachment) was irrelevant in the
> first place and a waste of time. So, I wasn't given an
> answer. It was if I was responded to as though I were
> being too 'intellectual' about it. But, I honestly
> feel like I need to be clear on the terminology being
> used in the Dhamma talks I hear, so that I have a good
> sense that I have right view and understanding of what
> is being said. Then I feel I can better relate it to
> practical everyday experience and interactions with
> others.
>
> It would be also very helpful if you can tell me what
> sutta to read that might help me understand this
> better.
>
> I would be grateful if the Venerable could please
> comment on all of this. I hope I've clearly explained
> all of the above. Thank you,
> With metta,
> Donna.
>
>
> =====
> "Metta is likened to a gentle rain that falls upon the earth"
(Lovingkindness, Salzberg: 1995)
>
>
> http://personals.yahoo.com.au - Yahoo! Personals
> New people, new possibilities. FREE for a limited time.
>
>
>
> 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/
>
>

Dear Ven. Khemissara,
Thank you very much for your clear and helpful
response. And, thank you also for the references to
books that will be helpful. I will take time to think
about what you have said, and I'll write again if I
think of another question.
With Metta,
Donna.



  --- mbasa <mbasa@...> wrote:
---------------------------------
Dear Donna

It is of course true what you understood about
the difference between 'craving' and ' attachment'.

"Through craving is conditioned clinging" (Tanha
-paccaya upadanan).
'Clinging (attachment) is explained as an intensified
form of
'Craving'.
It is of 4 kinds:
1. Clinging to sensuality,
2. to erroneous Views,
3. to Rules and Ritual,
4. to a Personality-Belief.

Sensuous Craving is to (1) a Craving is a condition of
Natural Decisive Support (pakati-upanissaya). For
(2-4),
Craving is a condition by way of Co-nascence,
Mutuality,
Root (hetu) etc.
It is also may be a condition of Natural Decisive
Support.
For example, though Craving for heavenly rebirth etc,
people often may be induced to cling to certain rules
and
rituals, with the hope of reaching thereby the object
of their desires.
(Buddhist Dictionary by Nyanatiloka)

So they are slightly different and hard to be
understood clearly.
We could say that the craving is part of the
attachment
or clinging because it causes us to grasp something we
want.
Also we can grasp something we don't want such as
unpleasant
things, people, opinions or views we don't like in
negative ways.
That is a grasping of dislike, hate and revenge, etc.
Like someone who doesn't like another one can be
grasping at this anger for them.

All the defilements are based on attachment and
ignorance.
And also they all are basically related to wrong views
of
self, soul or a sense of one's own ego.

One can realize the true nature of non-self (anatta)
only through understanding of the body/mind processes
as they really are. When we see the greed in our mind,
we must understand that greed as only greed, not as
"our" greed or
our personal belonging or personality so that we can
get rid of the sense of
self
for that moment of being mindful. In this way we can
not actually get rid of
that greed,
we can only get rid of our sense of self in relation
to that greed.
Greed is eventually uprooted upon attaining Anagami
stage (Third stage of
Enlightenment)
At the first stage of Enlightenment, we can get rid of
ego or "self" (Atta).

To know about the difference between craving and
attachment, you
should read books on the Abhidhamma  and Dependent
Origination
( Nidanavagga) in the Samyatta Nikaya translated by
Bhikkhu Bodhi,
Wisdom publications.

Welcome to ask more question , if you want to.

With Metta
Ven. Khemissara




----- Original Message -----
From: "mettamelb" <mettamelb@...>
To: <SanghaOnline@yahoogroups.com>
Sent: Sunday, November 09, 2003 12:17 AM
Subject: [SanghaOnline] craving and attachment


> Dear Venerable Monks,
>
> Could you please explain the difference between
> 'craving' and 'attachment' and the way in which they
> interact with each other. I have heard speakers talk
> of both these terms as if they are one and the same,
> but when I think of 'craving' I tend to think it
means
> various forms of 'greed' or 'desire', whereas when I
> think of 'attachment', I think it means 'clinging'
or
> 'holding on' to something. I then relate the
> attachment to a sense of one's own ego or
> self.(actually, I also then might think of how this
> all relates to 'anatta' too, although I know that
for
> most lay people, including me, anatta is hard to
truly
> understand even in superficial ways.)
>
> Recently I heard a speaker give an example of a
> situation where someone might say something
> disagreeable, and that a reaction of any kind of
> aversion is evidence of 'craving'. But then I
thought
> 'how could this be craving', when the hearer reacts
to
> something he/she does not want to hear in the first
> place, and may be for instance hurt by what is being
> said. I can see how a reaction like this is
> 'attachment', that is, how the 'holding on' to the
> disagreeable thing is a problem. When I asked the
> speaker to explain this further it was intimated to
me
> that my wish to understand the meanings of such
> 'words' (craving and attachment) was irrelevant in
the
> first place and a waste of time. So, I wasn't given
an
> answer. It was if I was responded to as though I
were
> being too 'intellectual' about it. But, I honestly
> feel like I need to be clear on the terminology
being
> used in the Dhamma talks I hear, so that I have a
good
> sense that I have right view and understanding of
what
> is being said. Then I feel I can better relate it to
> practical everyday experience and interactions with
> others.
>
> It would be also very helpful if you can tell me
what
> sutta to read that might help me understand this
> better.
>
> I would be grateful if the Venerable could please
> comment on all of this. I hope I've clearly
explained
> all of the above. Thank you,
> With metta,
> Donna.


=====

Namo tassa bhagavato arahato samma-sambuddhassa




http://personals.yahoo.com.au - Yahoo! Personals
New people, new possibilities. FREE for a limited time.

Dear Venerable Monk,

Please forgive me for my ignorance. I understand the concept of being
reborn if you have not yet achieved Nibbana, however, I am confused
about what exactly happens at the time of death to a person who has
already attained Nibbana? Thank you for your time, I appreciate it.

> What exactly happens at the time of death to a person who has
> already attained Nibbana?

In the case of those Noble Ones who have realised nibbana, but not yet
reached the final goal of Arahantship, they are reborn in the human or
celestial realms, and attain Arahantship and final nibbana later.

The question of what has happened to the Buddha and other Arahants who
attained perfection and final nibbana is perhaps best answered with a
counter-question. Why do you want to know?

If we examine our doubt like this, we will see that it is just fear of
annihilation. People generally fall into two extreme views, both of
them wrong.

1. Eternalism. After death I will be reborn and continue to exist for
ever.

2. Annihlationism. Afer death I will be annihilated adn cease to
exist.

Both of these wrong views arise dependent upon the  misperception and
delusion that "I" am real, that I really exist. This self-view or
personality view is destroyed by the Noble Ones who have realised
nibbana, so they are free from such doubts: Such as "Will I exist
after death?" "Will I not exist after death?" and so forth.

The realisation of nibbana does not mean the destruction of the self,
it means the destruction of the defilements, which includes the
self-desusion. Less defilements = less suffering, and more joy; no
defilements = no suffering at all, and unimaginable bliss.

Dear Venerable Monk,

Thank you so much for your reply. You were right!, I guess it IS my
fear of annihilation that has me worried. I am sure in time I will
get past this. Your explaination was wonderful and easy to
understand. Thank you again!

--- In SanghaOnline@yahoogroups.com, "Bhikkhu Pesala" <pesala@a...>
wrote:
> > What exactly happens at the time of death to a person who has
> > already attained Nibbana?
>
> In the case of those Noble Ones who have realised nibbana, but not
yet
> reached the final goal of Arahantship, they are reborn in the human
or
> celestial realms, and attain Arahantship and final nibbana later.
>
> The question of what has happened to the Buddha and other Arahants
who
> attained perfection and final nibbana is perhaps best answered with
a
> counter-question. Why do you want to know?
>
> If we examine our doubt like this, we will see that it is just fear
of
> annihilation. People generally fall into two extreme views, both of
> them wrong.
>
> 1. Eternalism. After death I will be reborn and continue to exist
for
> ever.
>
> 2. Annihlationism. Afer death I will be annihilated adn cease to
> exist.
>
> Both of these wrong views arise dependent upon the  misperception
and
> delusion that "I" am real, that I really exist. This self-view or
> personality view is destroyed by the Noble Ones who have realised
> nibbana, so they are free from such doubts: Such as "Will I exist
> after death?" "Will I not exist after death?" and so forth.
>
> The realisation of nibbana does not mean the destruction of the
self,
> it means the destruction of the defilements, which includes the
> self-desusion. Less defilements = less suffering, and more joy; no
> defilements = no suffering at all, and unimaginable bliss.

Ven Bante

I am told that the noble (ariyas) who attained sottapanna stage will not violate
the sila even in their dreams. Is it possible to a sottapanna who involves in
worldly life. Because dreams brings out the defilements of sub-concious mind.
According to theory the sottapannas are still not purified or removed all
fetters. So some of his/her hidden fetters which they might be restaining from
daily life may come up in their dreams.

Could You Explain the difference between Arahanta and Buddha?

Metta
Sakya
may all beings be happy



Sakya
Be Happy

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

Dear Venerable Sirs:


I have been wondering about whether Buddha-Dhamma can really cure
the devotee's various disease and it has been a controversial issue.

There are some evidence and example as follows:

1. I've heard that practising Vippasana Meditation can cure various
human deases which mordern science can't do.

2. I've red about Visaka who was a devout donor in Buddha's time.
It is said that she kept youthfulness and beauty for her whole life.
She was famous for her charity and genoriousity.

3. I've heard that anyone who touch and rub any part of The
Mahamuni Buddha image(of Mandalay, Myanmar)can cure that very part
of the patient.

Now my question is: What about baldhead? In morden time quite a few
people suffer from this disease, and there is no effective medicine
for that. Can devotee cure or prevent his Baldhead though above-
mentioned Buddhist practice?

Please clear my doubt.

Yours in the Dhamma:

With Metta

Kim han sang
(South Korea)

Absolutely. Why not?

If you really understand Buddhism very well you will become a monk and
shave your head completely bald. So end of problem. (~_~)

Even if you prefer to stay as a lay person, if you understand Buddhism
properly, you will realise that external appearances are irrelevant so
losing one's hair will cease to be a reason to be embarrassed.

Maybe those who suffer from this affliction and are embarrassed by it,
abused Buddhist monks as "baldy" in previous lives. (~_~)